J
PRESENTED TO THE LIBRARY
OF
PRINCETON THEOLOGICAL SEMINHRY
BY
IVIrs. Alexander Ppoudfit.
Sec
r»
If-i.
S^m^
ii?^VTjK
■A'.^tm-^i'
J
loHN KeTTLEW£LL. BD
A N
Help and Exhortation
T O
Worthy Communicating,
TREATISE
Defcribing the
Meaning, Worthy Reception,
Duty, and Benefits
O F T H E
HOLY SACRAMENT,
AND
Anfwering the Doubts of Confcmtce^ and other Reafons^
which mod generally detain Men from it.
Together with Suitable
DEVOTIONS
ADDED.
^ ^^'^^—l?
By JOHN KET'TLEWELL, B. D.
Vicar of Cole* s- Hill ^ in Warwickfhirr.
The 7' E N- T H Edition, Corredcd.
LONDON:
Printed for D. Midwinter, A. Bettesworth, E. Cukll,
R. Gosling, R. Robinson, W. Innys, C. Rivington,
J. Batley, J. and P. Knapton, T. Longman, S. Bi^T»
D. Browne, B. Motte, and T. Astley, 1737.
[Price Four Shillings.]
T O T H E
Right Honourable
SIMON Lord DIGB%
BARON J)I G BT,
O F
GE A S H ILL.
Mr LORD,
THE Holy Eucharist is
a Rite of the greateft Honour
and Endearment that ever God
vouchfafed to Me?2, and the
moft fublime and blifsful Inftance of our
Comniunion with him. For therein he calls
us to his own Tab/e^ not to attend as Ser^
^j/infs, but to feaft with him as his Friends:
A 2 He
IV The Epijlh T)eduatory.
He treats us with the moft magnificent Fare,
prefenting That to us for our Food, which
one would think were not to be Eaten, but
Adored y even the moft facred Body and Blood
of his own Son, in which he conveys to us all
the Benefits of our Redemption. And being
thus apt to excite in us the higheft Devo-
tion, and to inrich us with the greateft Ful-
nefs of Grace and Blefling, one would ex-
peft it fhould be had in Reverence, and
moft thankfully received by every Chri-
ftian.
But yet in our Days, what Part of Re^
ligion doth fo generally fuffer, or is fo uni-
verfally negledted among Men ? For the
greateft Numbers have either little or no
Reverence at all for it, or too much, which
makes them afraid of it. They negledl it
thro* Careleffnefs and caufelefs Scruples, or
profane it by unworthy and difrefpeftful
Ufage : So that among all the Profeffors of
Chriftianity, few pay that Honour to their
Lord, or fecure that Benefit to them-
felves by receiving, which he intended All
fliould do.
This, My Lord, is the Grief and
Complaint of All who have any juft Ho-
nour for their deareft Saviour, and this vene-
rable Ordinance, or any generous Compaf-
fion
The Epijlle T>edkatory. V
fion for the Souls of others. And that, by
the Grace of God, I may help fomething to
redrefs it, I have endeavoured to delcribe a
Worthy Communicating^ and to let out both
the Duty and Advantages of it in this Trea-
tife, that thereby 1 may recommend it to
the Choice of all who are wife, and to the
Confciencies of all who are religious. Iti
the Management whereof I have ihunned
all fruitlefs Difputes and nice Speculations,
feeking only to get it Authority among
the hoofe^ and Reverence with the Care-
kfs^ and to reconcile it to the Scrupulous^
and to make the Duty as clear, eafy, and
ufeful as I can to K\\. Particularly, I have
defigned all along to make it not only an
honourable Remembrance of our dear Lord,
but a moft folemn and ftrid Engagement
to a good Life in AU that ufe it ; for then
i am fure they will be infinitely happy
in it.
And this Difcourfe, My noble Lord,
I here humbly offer to Your Lordship,
defiring it may ftand as a public Teftimony
of the great Honour and AfFedtion which I
have for thofe Excellencies that ftiine fo
clear in You. God has endowed Your great
Mind with a ftrong Love and fteady Choice
of Virtue j and, what I have beheld with
Pleafure, with a generous, and, as there is
Place
vi The Eptjlle dedicatory.
Place for it, an ad:Ive Compaffion for thofe
that want it. You have the true Wifdom,
upon deliberate and well-ftudied Reafons,
to be religious ; and the Courage, in this
audacious Age, when Irreligion is fet up
for the only creditable Drefs, to own it,
and ftudy to be thought fo. For it is
Your Lordship's Honour to think
that nothing can make You greater, than
to be an humble Worfhipper, and a faith-
ful Servant of Your holy Saviour. This
noble Piety and Zeal for Goodnefs, will
endear You, M y L o r d, to Almighty
God, and to all good Men. And if, by
thefe Papers, I may in any wife contribute
to them, I (hall think myfelf happy, in
having ferved to fet on the virtuous Growth
of one, whom, I hope, God has fet out,
in a Time which fo infinitely needs it, for
an Illuftrious Example, that may give
both Ornament and Support to Reli-
gion.
But befidc this, My Lord, I have
another End in this Dedication ; and that
is, That thefe Sheets may remain a lafting
Monument of my Gratitude, for the en-
dearing Favours which I have received
from Your Noble Hand. They were
compofed for the Benefit of a Place where
I am now fixed, and whereto I was de-
figned
^he Eptfile Tiedtcatory. vii
figned by Your Generofity and Noblenefs,
when I thought of nothing lefs. For fo truly
pubhc was Your Lordship's Spirit in
the fiUing of that Church, that You pitched
upon a Perfon whofe Face You had never
known, and who never knew of it, only
becaufe You believed that he would make
it his Care to promote Religion, and to
benefit thofe Souls which were to be com-
mitted to him. And this, MV Lord,
I humbly beg Your Lordship's Leave
to mention, not for Your own, but for
the Public's Sake. For in this degenerate
Age, when either filthy Lucr«, or at leaft
fome other mean and fordid End, have
made a Merchandize, and bred Cor-
ruption even in the moft facred "truflsy
I think the World has Need of fuch Ex-
amples.
I have nothing more to add, but to beg
of Almighty GOD, That he, who brings
about the nobleft Ends by the weakell
and moft unlikely Inftruments, would
make this Book effectual to his own Ho-
riour and Service ; and alfo blefs Your
Lordship with a Continuance and In-
creafe of all virtuous Excellencies, Honour
.and Happinefs in this World, till at laft
he fliall take You to fhine in his own
immortal Glory in the World to come.
This
viii T^heEptJiJe dedicatory.
This is the mod hearty Prayer of him,
who very much for Your Favours, but
more for the true Devotion and Affedtion
which You bear to the GOD and S A-
VI OUR he ferves, is, in all Sincerity,
My Honoured Lord,
Tour Lordfiifs
Moji AffeBionate^
Obliged Chaplain^
and Kimble Servafit^
From Your Lordfhip's ^ t^ 1 11
HoufenearCo/A-if;//, John KettlewelU
June 27, 1683.
'^m
-^^ag^f*
i
AN
A N .
HELP
AND
EXHORT AT ION
T O
Worthy Communicating.
The Introduction.
IN this Matter of the Holy Sacrament of the
Lord's Supper^ there are two great Faults which
are every where incurr'd, and which all who
Love their Saviour, or their own Souls, oughc
mofl: carefully to avoid ; and they are, a Re-
fufal or Negle5fy and an unworthy Ufage or Propha-
nation of it i both which are mod offenfive to Al-
mighty God, and to our dear Lord. For our blefled
Saviour has appointed it, and exprefly commanded
us to come to it, and {hew'd us, by manifeft Tokens,
that he lays a particular Weight upon the fame, fo
that we are greatly undutifuland difobedientifwe
keep back from it : And he has appointed it for
B facred
e 'The INTRODUCTION.
facred Ends and folemn Purpofes, which call for a
very reverent and devout Carriage *, fo that we
prophane it, if we come carelefsly, and behave our-
felves unworthily when we approach thereto. It is
a moil ?2eceJ/ary Part of our Religion, and therefore
not to be pafTed over, and let alone through Negli-
gence j and a mod aweful one, and therefore not to
be perform'd with Difrefped, and irreverent Car-
riage. So that we muft be careful, both to partake
of this Holy Feaft when we are called to it, and to
come to it worthily when we do. And this St. Paul
prefcribes concerning it, i Cor, xi. Let a Man exa^
mine himfelf^ fays he, and fo let him eat of that Bread
and drink of that Cup. v. 28. Let a Man examine
himfelf^ i, e. let him approve himfelf, as the * Word,
which here is rendered, examine^ fignifies, 'y. 19, f
and Chap.xvL u 3.J Let him fo long try his
Fitnefs for it, till he fees Caufe to like and approve
himfelf, and to think he is worthy of the fame ; for
he would not call unworthy Receivers to the Sacra-
ment, but drive them from it, as he doth by telling
them the extream Danger which they incur thereby,
V, 27, 29. But when once he is fo approved, and
fit to come to it, then fays he, let him not forbear
the Feaft, but haften to partake j Let him eat of that
Bready and drink of that Cup.
Thus are both a carelefs Forbearance^ and an inde^
cent unworthy Ufage of this Holy Feaft, great Indig-
nities to our Blelfed Lord, and criminal Violations
of it. It fuffers on either Hand, fo that to fecure
it in its juft Efteem and due Obfervance, both are
carefully to be removed. And to do what Right I
can to this Holy Ordinance, and what Service I am
able to all fuch as lliall feek Help from this Treatife,
f O/cTox/^o/, that they are appro'ved may be made manifeft,
X OSs ieCv ^QY,iif>d7ll\7%9 WhomfQewr youjhall approvi.
I I
"The INTRO DUCriON. 3
I (hall endeavour, what in me lies, co cure and pre-
vent both, in that which follows.
Now to do this with the greater Clearnefs, in
difcourfmg upon this Subjed I ihall do thefe five
Things :
lit, I fhall fhew, What is the Meaning of eating
Breads and drinking IVine^ in the Blejfed Sacrament,
2dly, Wherein the Worthinefs of doiitg this lies,
3dly, How much it is every good Chrijiian's Duty
to frequent it,
4thly, What great Inducements we have thereto^
and how great the Benefits are which come hj it, which
fhould make us prefs to it of ourfehes, tho' we were
not cominanded fo to do,
5thly, I (hall confider thofe Excufes, and take off
thofe Pleas, which are moji ufually made hy any Perfons
againft coming to the fame.
And when all this is done, I think I fhall have
faid enough both to invite, and prefs Men to this
Feaft, and alfo to a worthy Partaking thereof, that
fo they may come to it when they are invited, and
be welcome and worthy Guefts when they do.
B2 PART
Ttbe Meaning ofFeaJling Part L
PART I.
^he Meanhfg of Feajiing in the Holy
Sacrament.
C H A P. I.
Of the Meaning of our Eating and Drinking in
the Holy Sacrament.
The Contents.
*Three Ends of Feafting in the Lord's Supper. The Firft
End is in Remembrance and Commemoration of
our Saviour Chrift, and of his Dying for us. To
remember him is not barely to call to Mind that
once there was fuch a Perfon^ but to think of his
particular ^ality and Relation to us, which are
worth remembring, as of his being our moji faithful
Teacher, our mo ft gracious Governor, our mofi intire
Friend, and noble Benefa£for, Thefe Things ufually
commejnorated hy Fefiivals, The Second End is
in Confirmation of the New Covenant, which he
purchafc'd for us by his Death, An Account of
the New Covenant. Chrifl'i Death purchafed
the fajne : It is ratified in the Holy Sacrament,
which is Jhown from the fame Thing, being done
in Baptifm, Circumcifion, and the Paflbver which
anfwered thereto : More particularly, i. From
the IVords of Inftitution, wherein the Cup is call'd
the New Covenant, and we are bid to drink of it,
luhich was a Covenant- Rite 5 and the Bread is
called
Chap, i; in the Holy Sacrament. $
called Chrift'sBody, to the farne Intent //^d'Pafchal
Lamb was^ which was a federal Conveyance of it,
2. From its being a Feaft or Sacrifice^ for Sacrifice
is one fVay of Covenanting with God, and by Feafl-
ing on it we partake thereof 3. Frojn its conveying
the particular BlefTings cf the New Covenant,
which are not to be had otberwife, than by federal
Promifes, or Performames, "the I'hirdEnd, is in Ra-
tification of a League of Love and Friendjhip with
thofe Brethren that Communicate with us therein^
and with all others. This Chapter fum'd up.
FIRST, I fhall lliew what is the Meaning of
eating Bread, and drinking Wine in the Blejfed
Sacrament, and what we are to underjiand by
thofe Mions, and think of the?n, zvhen we do them.^
When we come to eat Bread and drink Wine
in the Holy Sacrament, we muft not come only
for a Bodily Refrelhment, or for Eating and Drink-
inch's Sake, as we do to our common Food: For
tht is to Eat, as St. Paul fays, not difcerning the
Lord's Body, but as if it were bare ordinary Meat,
I Cor. xi. 29. But we muft Eat and Drink with
fpecial Ends, and particular Intentions, which may-
render our Eating and Drinking not an ordinary
Repa/l, but a religious Feaft ing upon the Body and
Blood of our Lord. And thefe Ends are three :
ift. In Remembrance, and Co7n?nemoralion of our
Saviour Chrift, and of his dying for us.
idly. In Confirmation of the New Covenant, which
he pur chafed for us by his Death.
T^dly, In Ratification cf a League of Love and
Friendjhip, with thofe Brethren, who Communicate
with us therein, and with all others.
B 3 F^A
6 ^he Meaning of Feafting Part I.
Firft^ "We muft eat Bread and drink Wine in
Remembrance and CommernoraUon cf our Saviour
Chrift^ and cf his Dying for us. By thefe Adions,
we muft be put in Remembrance, and call to Mind
ourfelves, and commemorate or tell it to others,
what a good Friend and Saviour Jefus Chrift has
been to us, and how at laft he died, and gave his
own Heart's Blood for our Sakes. And this our
bleffed Lord exprefly ordered, at the Time of In-
ftitution ; 'This do^ fays he, both of the eating
Breads and drinking Wine^ in Remembrance of me^
I Cor. xi. 24, 25.
To Remember one, is not barely to call to
Mind., that once there vf2isfuch aPerfon\ but alfo
to think of their particular S^uality and Relation^
what they are to us, or what they have left with
us, or what they have done for us which is
worth remembring. If we bid a Servant remem-
ber us, we intend that he Ihould be mindful of
the Commands v/hich we have left with him \ if a
Friend.^ that he fhould bear in Mind the great Love
and Faithfulnefs which we have always exprefled
towards him ; if one whom we have highl'j obliged^
that he fhould gratefully acknowledge, and think of
the Kindneffes which we have done him ; or if one^
laftly, whofe Favour we deftre., and of whom we
have requefted any Thing, that he would be mind-
ful of the good Turn which he projnifes to do for us,
or which we ajk of him. In defiring any of thefe
or any others, to remember us, we mean ngc
barely that they fhould call to Mind how once
there were fuch Perfons as we in Being; but
over and above that, that they be particularly
mindful of the Relation v/herein we ftand towards
them, and think of what we have done for them,
what we deferve, or v/hat we defire or expedl from
them.
And
Chap. I. in the Holy Sacrament. y
And this our BlefTed Lord intends, when In this
Holy Feafl: he defires, and commands us to re-
member him. He would have us think of him in
all thofe Capacities, and refled upon him under
all thofe R.elations, wherein he fo infinitely defervcs
to be remembered by us : Such as are that of a
faithful ^eacher^ a gracious Governor^ an intire
Friend^ and noble Benefaoior^ doing the higheft
KindnefTes, and working the greateft Deliverances
for us^ and for all Mankind.
iji^ He would have us remember him, as our
faithful Teacher^ who has made known to us the
whole Counfel of God concerning us, and to call
to Mind thofe excellent Things which he has re-
vealed to us. As namely. That for the Sake of
his Death, and through the Merits of his Blood, all
Mankind, who were utter Enemies before, fhall
be put into a Way of Reconciliation with God, and
have the Benefit of a New Covenant, which proffers
Pardon, to all who truly repent of their Sins ;
and fpiritual Help and inward Grace, to all who are
careful to endeavour therewith ; and the Bleflings
of Heaven, and endlefs Happinefs to all that are
entirely obedient ; promifing, that at our Death,
our Souls fhall go into Paradife, and that at the
General Judgment, our Bodies, which till then
were held in their Gravies, fhall be raifed up again
to eternal Life.
idly^ He would have us remember him, as our
gracious Governor^ whom God has anointed to give
Laws to us •, and to recoiled, and bear in Mind
thofe Commands, which, as our Sovereign Lord
and Mafter, he has laid upon us. As namely. That
we love God, and trufl in his Goodnefs, and fubmit
to his Providence, and worfhip him with Prayers
and Praifes, but above all, with an Holy and a
God-lik? Life s that we be humble and he^ivenly-
B ± mindcdj
8 "fhe Meaning ofFeapng Part I.
minded, chafte, temperate, and contented •, that
we be dutiful to our Governors, refpedlful to our
Superiors, courteous to our Equals, condefcen-
five to our Inferiors, grateful to our Friends,
loving and obliging to our Enemies, and juft,
charitable, and peaceable towards all Perfons, of
whatfover Nations, Seds, or Parties, even to all
Mankind.
o^dlj^ He would have us remember him, as our
moft entire Friend^ and noble Benefa5ior^ who let
us fo deep into his Pleart, and heaped his Fa-
vours on us at fo prodigious a Rate, as never
was, nor ever will be cquall'd. For he loved us,
without any Thing of our own Deferts •, and in
Spite of our higheft Provocations ; and without
expeding any other Recompence, befides the Plea-
fure of being kind to us ; and to fuch a Degree,
as made him to forego the greateft Pleafures which
he might have held without all Interruption in
heavenly Places, and to become a Man of Sor-
rows, and to lead a perfecuted, difficult, and ne-
cefTitous Life ; and at laft to die, a moft exqui-
fitely painful, and ignominious Death for our fakes,
which ranfom*d us from the greateft Curfe, and
procured us the moft valuable Bleftings that our
Nature can admit of. And this Benefit of his
Death, being not only in itfelf the coftlieft, but
the very Price and Purchafe of all the reft, he
would have remembered above all others in this
Feaft ; and accordingly he has fuited the Food
therein, to be broken Bread, and Wine poured
out, which do moft lively reprefent it. As often as
•jou eat this Breads and drink ibis Cup^ faith the
Apoftle, you exhibit to all who look on and ob-
ferve what you do, or J/jeiv forth the Lord's Death
ull h comc^ I Cor. xi. 26.
Thefe
Chap. !• in ihe Holy Sacrament. 9
Thefe are the Things, which our Saviour Chriit
calls us ferioufly to remember and confider of in
our own Minds, and which the Adlions themlelves
commemorate and fhew forth to others, when we
eat Bread and drink Wine in this Holy Sacrament.
When we partake of this Feaft, which he has ap-
pointed us, he would have us remember him, and
think with ourfelves how faithful a 'Teacher he was
to us, and what good LeiTons and Declarations he
has left with us ; how gracious a Lord and Mailer
he proved, and what Commandments he has laid
upon us ; and laftly, how kind a Friend^ and noble
Benefa^or he fliewed himfelf, and what aftonifhing
Kindnefles he has done for us in all the Labours of
his Life, but efpecially, and above all, in his fuffer-
ing a bloody Death for our Sakes, which purcha-
fed for us the Forgivenefs of our Sins, the Grace
and Spirit of God, and eternal Happinefs. All
this faithful Teacher^ and gracious Governor^ and
entire Frieyid^ and nolle BenefaElor^ the blefied Jefus
is, and has approved himfelf to us, in the higheft
Meafures, and to all imaginable Degrees •, and fince
he is fo, he would have us to bear it in Mind, and
oftentimes to think of it. And that we may be
fure to do fo, he has inftituted this Feaft on purpofe
for it, and told us, that our Work is to call him
to Mind, and remember him whenfoever we come
to it.
And this Way of having thefe Things remembred,
by appointing Feafts for the Commemoration ot
them , has been very ufual in the World. Thus the *Dif-
* TlQy.Kav y^v eiV/ (p/A0(7o^«J' Iv ATei (TUJJoS'ot, vfS /^ A/a-
Athen. Deipen. 1. 5 . c. i .
Diogenijlay Antipatrijia:, Pancetiajla appdlati funt, qui JiatA
anni Die Diogenis, Antipatri^ ^ Panatii robilium PhiloJ'ophonm
wcmoriam cdsbrarent . If. Cafaub. ad he. Ani?nad'V. c. l.
ciples.
10 The Meaning of Feajling Part !•
ciples, in the feveral Seds of Philofophers at Athens^
were wont to have a fet Feaft and Collation, in Re-
rnembrance of their Founders. And it has been
the Way of all the World, to remember their Be-
nefaAors, and commemorate fome great BlefTings,
by Feftivals. Thus at this Day we commemorate
the Deliverance from the Poivder "Treaforiy and the
Kin^s Happy Re fl oration^ by a yearly Feftival upon
that Occafion. And the whole Chriftian Church
has perpetuated the Memory of Chrift^s Nativity^
Refurre^iion^ and the Defcejit of the Holy Ghoft^ by
the yearly Feafts of Chriflmas, Eafter^ and Pente-
coft. And God himfelf in the Old Teftament call'd
Men to a Remembrance of the Creation of the
Worlds by the Feaft of the Seventh Day Sahhath ;
and all the Jews^ to the Commemoration of his
fparing all their Firft-Bom^ when the deftroying
Angel flew all the Firft-Born o^ Egypt ^ by the yearly
Feitival of the Pajfover appointed for that very
Purpofe, Exod, xii. 14.
This then is the firfl End of our eating Bread
and drinking Wine at the Lord's Table, it is in
Remembrance of our Saviour Chrifi^ and of what he
has done for us. So that when we partake in this
Feaft of his Appointment, we muft ferioufly refledt
on him who has appointed it, and bethink our-
felves, that he is our faithful Teacher, calling to
Mind his Revelations ; our fovereign Lord and
Mafter, remembring his Commandments; our
entire Friend, Saviour, and Benefador, who has
done ftrange Things for us; but above all, who
has laid down his own Life to purchafe for us the
Pardon of our Sins, and fpiritual Grace, and eter-
nal Happinefs, upon our true Repenrance, Obe-
dience, and virtuous Endeavours. With thefe
Thoughts he would have us to entertain our
Mindsy at the fame Time that we feaft our Bodies
wit!^
Chap. I. in the Holy Sacrament. j i
with the Creatures of Bread and Wine, which he
has fpared for us *, and if we would anfwer his
End in it, and be welcome Guefts at tljis Fcaft,
when he calls us to it, we muft be fure fo to do.
And as we muft eat Bread, and drink Wine at
the Lord's Table, in Remembrance of our Saviour
Chrift, and of his dying for us s fo muft we,
2dly, Ij2 Confirmation of the New Covenant^ which
he hath pur chafed and procured for us by his Death.
This Covenant is a mutual Contra^ and Engage-
ment between God and us, and confifts of feveral
Articles agreed to on God's Side, and feveral on
€urs. As for God's Part, to all true Believers, i. e.
to all who believe the Holy Scriptures, and par-
ticularly that Part of them, thefe his gracious Pro-
mifes, without a Belief whereof, they will have no
Lift or Encouragement to fet out about the Per-
formance of the Conditions required on their Parts;
to all true Believers, I fay, he promifes three Things^
*viz, the Forgivenefs of Sins, the JJfi fiance of his
Spirit, and eternal Happinefs. Anfwerably on their '•
Parts, they promife three more, which three indeed
are fum'd up in one, /. e, the laft of them : And
thofe are, to Repe7it of their Sins, to ErAeavour
with his Grace, and to Obey all his Commandments,
He Promifes to forgive them all their Sins, For
this is one Article of the New Covenant, as the
Apoftle relates it, Heb. viii. This is the Covenant
which I will make with them in thofe Bays, I will be
merciful to their Unrighteoufnefs, and their Sins and
Iniquities will I remember no more, v. lo, 12. But
then at the fame Time he expeds, and accordingly
they promife, that they will repent of them, and
forfake them. For he orders B^epentance and Remtf-
fion of Sins to be preach'd both together, Lukexxvi,
That Repentance and Remijfion of Sins, fJjould be
preached
12 The Meaning of Feajling Part L
preached in his Na?ne to all JSlations^ v. 47, and tells
us exprefly, that exce^.t we repent^ we Jhall all
'£enflj, Ldjkexiii. 3.
He promires them the AJjijiance of his Spirit^ to
enable them that they ma'j do his Willy and become
obedient. For this alfo is reckoned as another
Article of the Covenant made with Abraham, that
be would grant unto us the Power to ferve him in
Holinefs and Righteoufnefs all the Days of our Lives,
Luke i. 72, 73, 74, y^ ; and the great Promife of
the Gofpel is, that God will give his Holy Spirit to
ihem that ajk him^ Luke xi. 13. But then he ex-
peds, and accordingly they promife, that they will
ufe and improve his Grace, whenfoever it is intrud-
ed with them, and endeavour after all Virtues as
they ftand in need of them, God works in us both to
will and to do^ fays St. Paul, when we join with
him, and work out our own Salvation ^ Phil. ii. 12,1 3 -,
2nd 'tis only to him that hath^ faith our Saviour,
f. e. to him which hath improved the Talents
which were beftowed upon him, as thofe good
Servants had done, who had gain'd the one * Jive,
the other -f two Talents with them, that more /ball
be given, and he Jhall have abundance ; but from him
that hath not, i. e. hath not improved what he had
received, as the wicked Servant had not done, who
went and Ij hid it, Jhall be taken away even that which
he hath, Matth. xxv. 29. And that this is God's
ordinary Rule where he intrufts any Thing, he
exprefly declares again upon another Occafion,
Luke xix. 26.
He promifes them, laftly, eternal Life and Hap-
piuefs. This, fays St. John, is the Promife which he
bath promifed us, even eternal Life, i John ii. 25.
But then he expeds, and at the fame Time we
* i>. 20. '\ V. 22, II I'. 25.
promife^
Chap. I. in the Holy Sacrament. 13
promife, that we will obey all his Laws, and do
every Thing which he requires of us. For Cbrifi
is beco?ne the Author of eternal Salvation^ fays the
Apoftle, tothofe only that obe^j hi?n, Heb. v. 9 •, and
hifj/ed are the'j that do his Commandments^ fays St.
John^ for they only have Right to the 'Tree of Life^
Rev. xxii. 14.
So that the New Covenant^ is a mutual Contract
and Engagement between God and Man^ wherein he
promifes to all^ who truly believe^ and accordingly
they accept it, that he will forgive them all their
Sins when they fincerely repent of them, and help
them to any Graces when they carefully concur with
hiin, and endeavour after them, and give them eternal
Life after they have intirely obeyed hwi. He promifes
Pardon, inward Grace, and everlafting Happinefs;
but then they, having Faith or Belief already, with-
out an a6lual Exercife whereof, they would not
feek after this Covenant, nor, if they did, could
be admitted to it, make Promifes to him again of
Repentance, virtuous Endeavours, and an entire
Obedience, which muft confer a Claim, and give
them Right thereto.
This is the New Covenant, and this Chrift's
bloody Death has purchafed and procured for us.
God would not difpenfe with the firft Covenant,
without a Ranfom which might remove all Hin-
drances, by fecuring the Honour of his Holi-
nefs, and utterly difcouraging all future Offences,
and fatisfying all the Ends of Juftice •, and becaufe
that could not otherwife be fo well effeded, as he
thought fit it fliould, Chrift himfelf became an-
expiatory Sacrifice^ and, by dying for it, obtained
the Second, And for this Caufe, it is called the
New Covenant in his Blood, i. e, that Covenant
which was confirmed and purchafed by it. This^
fays
14 ^he Meaning of Feafting Part I,
Hiys he, is the New Tejiamem, or rather, the
New *■ Covenant in ?nj Bloody i Cor. xi. 25.
Now this Covenant, which is the Purchafe of
Chrift's Death, and which is the Sum and Subftance
of all that he has got for us, we all entred into at
firit when we were baptized. For Bapiifm is our
rfealing of this Covenant, and ftipulating or engaging
to make good thefe Terms to Almighty God ;
Baptifm^ fays St. t Peter, is the Anfwer, or |1 Stipula-
tion of a good Confcience towards God ; i, e, it is the
fcederal Promife, or undertaking thereof, which every
Perfon makes when he is baptized. And this is
plain, from that Form of the baptifinal Vow, which
the pri?mtive Chriftians ufed, and which we ufe
now at prefent, wherein, if they are grown F prions j
they themfelves, or if Children, their God-fathers and
God-mothers, in their Names, do exprefly covenant
and engage for that Faith, Repentance or Renouncing
of all Sins, and Obedience to God's Laws, which
are required by it.
And as wtfirfi entered into this Covenant, when
we wtre baptized', fo are we called to renew and
confrjn the fame, every Time we are invited to fup
with our BlefTed Lord, in this Holy Sacrament,
When he fummons us to eat Bread, and drink
Wine in Remembrance of his Death at this Feaft j
he calls us withal to confirm the New Covenant,
which his Death has procured, and which was the
Price and Purchafe of it. He invites us to receive
Engagements from God of his promifed Mercies,
and to give him Engagements of our Duty and
Service ; to be afiured by him, that, if we do be-
lieve the Holy Scriptures, he will forgive us all our
Sins upon our Repentance, and give his Grace and
* Katvn S'lA^m. f 1 Pet. iii. 21. H E^ej»VMf>w.
Spirit
Chap. I. in the Holy Sacrameni. i^
Spirit to our Endeavours^ and make us etermlly Happy
upon our Obedience ♦, and to allure him, that we do
fo believe^ and are refolv'd fo to repent ^ endeavour^
and obej^ that fo by Virtue of his gracious Promife,
we may have Right thereto. He intends our eating
and drinking at his Table, as ?i feeder al Rite^ and
for a Renewal and Ratification of this League of
Love and Friendfhip : So that at the fame Time,
when we eat and drink in Remembrance of Chrift's
Death which procured the Covenant, we muft fo-
lemnly give our own Confent to it, and exprefly
ratify and confirm it too.
This may fairly be prefutned to be one End of
the Holy Communion, becaufe it is the End of
Baptifm^ which St. Peter calls a * Stipulation^ and
which, as we have feen, is our Entrance into the
Gofpel-Covenant and Religion. And fince it is fo
evidently the Ufe of that, in great likelihood it is
of this too ♦, for both the Sacraments were {liil
held of like Ufey Nature^ and Signijication,
Nay, this was the End, not only of the Chrijliany
but alfo of the Jewijh Sacraments^ which fhews that
it was not peculiar to any one, but runs through all
Sacraments.
For as for Circumcifion^ it was a fcederal Rite or
Sign. It bound the Jews (as before it had done the
Patriarchs) to God, and God to them, in the Cove-
nant which Mofes gave them, by a mutual Obliga-
tion. For therein they promifed to perform, all
that the haw enjoinedm He that is circu?ncifed,
fays St. Paul, is a Debtor to keep the whole Law,
Gal. v. 3. And thereby they were aflured of the
Righteoiifnefs and Benefits which God had promifed —
Abraham received Circumcifion, as a Seal of the Righ"
teoufnefs of Faith ^ fays the fame Apoftle, i. e, as a
* 1 P^/, iii. 22,
Seal
i6 ^he Meaning ofFeaJling Part I.
Seal or Confirmation of the Promifes which were
made to it, Rom. iv. ii. And becaufe it was thus
a Sign to both Parties, and a Rite ufed at their en-
gaging in it, Circumcijion is cali*d the Covenant^ /. e.
the folemn Ceremony and undertaking thereof.
Gen. xvii. lo. A5is vii. 8.
And then as for the Pajfover^ it was alfo a cove-
renting Ceremon'j 2,v\di falderal Rite., as may fufficiently
appear from its being a Feajl or Sacrifice, which is
the moft folemn Way of Covenanting with God.
And this Ufe of the Paffover., is of the greater
Weight to conclude the lame of the Lord^s Supper ^
becaufe among us this anfwers to it, and comes in-
flead thereof. It anfwers to it, I fay ; for our
bleeding Lord was the great Thing, which their
facrificed Lamb was fet to fignify, whence he is
called the * Lajnh without Blemi/h and without Spot^
the i" La7nh /Iain from the Foundation of the World.,
and the \\ Lamb of God that takes away the Sins of
Mankind \ and our Feajiing upon his Body and
Blood., is the fame with their Feafting upon the Body
of the Pafchal Lamb, as St. Paul plainly intimates,
when he fays Chrift our Pajfover is facrificed for us,
therefore let us keep ourEuchariftical Feaft upon him
in our Paflbver, anfwerable to what they did upon
the Lamb in theirs, i Cor. v. 7, 8. And at the
Inflitution of the Holy Sacrament, our Saviour
intimated that the Paflbver was abolifh'd, and that
this was henceforward to fucceed and come inftead
of it. For immediately before he appointed his
own Supper, he tells them that he would not any more
eat of the Lamb, or driitk of the Wine in the Paflbver ;
i. e. he would abolifh this, fo as we fhould no more
eat or drink of it*, and fubftitute that it its Place,
Luke xxii. 16, 18.
* I Tet. i, 19. t Kev. xiii. 8. 1| Job. \. 29.
And
Chap. I. i>tjh"e Holy Sacrament. J 7
And now, fince 'tis the general Nature rf Sacra-
ments^ both among Jews and Cbriftiam^ to be cove-
mmUiig Riles 'f fince Baptifm plainly is, which goes
band in hand with it ; and fince the Pajfover was,
which preceded and anfwered to it, this being llibdi-
tuted in Place, and put inftead thereof: In all like-
lihood, the Sacrament of the Lord's Supper is afcvde-
red Feaft, and a covenanting Rite too.
But to prove this yet more particularly. That
this Holy Sacrament is intended for a falderal Rite,
and for our Renewal and Ratification of the New
Covenant, will appear,
if. From the TVords of Infiitution, wherein the
Cup is caird the New Covenant, and we are bid to
drink of it, which is a falderal Rite.
In the Words of Inftitution, the Cup, is call'd
the New Covena?it : This Cup, fays our Saviour,
is the New 'Teftament^ or * Covenant in my Bloody
I Cor. xi. 25.
And we are all bid to drink thereof, which Is a
fcederal Rite, and was then a known Ceremony of
confirming any Covenant. Drink ye all of it, fays
he to his Difciples, Matth, xxvi. 27.
• This drinking of it, as it is an Application of it
to ourfelves, and taking it into our own Bodies, is
a plain Sign of our engaging in the fame; for
thereby we fhew, that we clofe with it, and em-
brace it. But this is ftill further evident, becaufe
anciendy among the y^tc'j, and o\kitx Eaflern Na-
tions, eatingznd drinking were falderal Rites, whereby
they were wont mutually to feal Leagues of Friend^
Jhip,- and confirfn Covenants with each other. For
they ufed to bind their Compadts by a friendly
Treaty and to confummatje them in an hofpitable
Entertainment, Thus we read in the Story of
C l^ahan
l8 The Meaning of Feajling Parti,
Laban and Jacob ; for when Laban demands, Come
thou^ let us make a Covenant^ 1 and thou. Gen. xxxi.
44. Jacob's Confent to it is exprefled by this,— —
he faid unto his Brethren, gather Stones ; and the'j took
Stones, and made an Heap, and did eat there upon
the Heap ; by that Note of Friendlhip anfwering
the Demand, and confirming the Covenant which
was propofed, v. 46. And fo Jo/hua's covenanting^
or making Peace with the Gibeonites when they came
to fue for it, is called his taking of their Vi^uals^
Jo(h. ix.— the Men took of their Viduals, and
asked not Counfel of the Lord, and Jofliua made
Peace with them, and made a League with them to let
them live, Jofh. ix. 14, 15. And Obadiah mentions
being in Covenant with any one, and eating Bread
with him, as Words which fignify the fame Thing,
and one whereof is an Explication of the other.
ne Men of thy Confederacy have brought thee even
to the Border^ fays he, i. e. have almoft quite bereft
thee of thy own Country ; the Men that are at
Peace with thee, have deceived thee \ they that eat
thy Bread, have laid a Wound under thee ; in which
Defcription of the Ene??iies of Edo??j, tho' there be
Variety in the Exprcflions, yet it is one and the
fame Thing which is meant by them, Obad, v. 7.
And the fame might appear from other Inftances,
both in the Holy Scriptures, and in Prophane Au-
thors,
Since in the Words of Inflitution then our Sa-
viour tells his Difciples, that the Cup is the New
Covenant, and bids them drink of it, which was
well known among them to be ^feeder at Right ; he
plainly (hew'd his Meaning to be, that they fhould
ratity and confirm the New Covenant thereby.
^dly, This appears from its being a Feaft upon
Sacrifice, which is a federal Feaft ; for Sacrifice is
one Way of Covenant with God 5 and by Feafting
on
Chap I. in the Holy Sacrdment. 19
on the Sacrifice, we join therein, and partake
of it.
T\\t Lord's Supper, I fay, is a Feafl: upon 6"^-
crifice. It was the Way both among Jews and
Centiles^ when they hrovght an Offering to God,
that they who offered it, Ihould come and feaft on
fome Part of their Offering. Thus it was in the
lFor[Inp of the Golden Calf^ and the Sacrifice which
Aaron made to it, Exod, xxxii. He built an Altar
before it^ and offered Burnt-Offcrings and Peace-
Offerings ^ and the People fat dcun to cat and to drink ^
i.e, upon Part of what they had oiTered, v. 5, 6.
And thus it was in the Sacrifice which Sa?nuel
bleffed, i Sam. ix. The People will not eat until be
cofne, becaufe he doth blefs the Sacrifice^ and afterwards
they eat that be bidden^ v. 13. And to this Ufage
feveral Places of the Scripture allude, as namely
Pfal. cvi. 28.'- ''They joined themfelves unto Baai-
Peor, and eat the Sacrifices of the Dead, And Exod,
xxxiv. 15. — Left thou do Sacrifice unto their Gods^
and one call thee^ and thou eat of his Sacrifice ; and
feveral others. And as it was thus in the religious
Feafts both of Jews and Gentiles^ fo is it alfo in the
Lord's Supper, Our Saviour gave his Body and
Blood as a Sacrifice for our Sins, Putting away Sln^
as the Apoftle fays, by the Sacrifice of hnnfelf Heb.
ix. 26. And having thus made the Oblation, ac-
cording to what was in Ufe both in the Jewifh and
Gentile Sacrifices, he inftitutes this Treat of Bread
and Wine, as a Feaft upon it. This I fuppofe is
aim'd at, when St. Paul brings in an Altar, fpeak-
ing of the Chrtflian Feaft, v/hich fufHciently inti-
mates its Relation to a Sacrifice, as a Treat upon it :
J'Fe have an Altar, fays he, whereof they have no
Right to eat that ferve the Tabernacle, 7. e, wherein
the ftri6l Judaizcrs may not partake •, for Judaifni
excludes Men from the Communion efpecially,
C 2 and
1^0 T'he Meaning ofFeaJiing Paft I.
and indeed from all Parts of Chrittian Wor(hif>,
Heh. xiii. lo. And this he alfo fhews concerning
the fiime, when he compares it with the Jewi/h and
Gentile Feafts on Sacrifices^ making them anfwerable
and parallel thereto, i Cor. x. i6, i8, 20, 21. And
this he diredly affirms of it, when he fays Chrift
our Paffover is fachficed for us^ therefore let us keep
the Euchariftical Feafb, i, e. upon this facrificed
Chrilt, I Cor. V. 7, 8.
And Feafts upon Sacrifice are foederal Feafts, i. e,
Feafts which ratify and confirm Covenants ; for
Sacrifice is one Way of covenanting with God, and
Feafting upon the Sacrifice is the Way of parti-
cipating ox ftiaring in it.
Sacrifice^ I fay, is one Way of covenanting with
God. When God would enter into Articles, and
bind himfelf in Covenant with Men, he chofe to do
it in fliedding the Blood of fome Sacrifice that
typified the Blood of Chrift his Son, which is the
only Thing that moves him to deal with us in any
Concern that either implies or tends to Friendftiip
and Reconciliation. Thus he did with Abraham,
when he promifed him the Land of Canaan^ if he
would continue * perfeu^ and walk before him •, he
ordered him to make a Sacrifice^ that therein he
jnight covenant and engage it to him. ^ake an
llcifer^ fays he, and a She-Goat^ and a RatUy 3cc,
And Abraham took them^ and divided theyn in the
mid ft ^ and 'when the Sun went dozvn^ behold a finoak-
vig Furnace^ and a burning Lamp that pajfed between
'thofe Pieces^ wherein, it is like, God confumed and
feafted on AbrahanC^ Sacrifice -, and in that fame
Bay the Lord made a Covenant with Abraham, /?}'-
ing^ Unto thy Seed have I given this Land, &c.
Gen. XV. 85 9, 10, 17, 18. And thus he did with
* G(n. Kvii. 1, z.
chap, i; ifi the Holy Sacrament. 2 1
the JewiJJj Nation^ when he ratified the Mofa'ic
Covenant with them ; chufing the Blood of Burnt-
Offerings^ that therein he might feal it to them.
For when Mofcs told the People all the Words of th'j
Lordy and they anjwered with one Voice ^ /^v/V?^, We
will do them ; he huilt an Altar of twelve PUulrs^ ac^
cording to the twelve 'Tribes^ and offered Burnt -Offer-
ings and Peacs-Offerings^ and then recited the Book of
the Covenant in their Ears^ that they might give
their Aflent to it in the Solemnity of this Sacrifice ;
the Blood whereof is therefore called the Blood of the
Covenant^bccaufe the Covenant was thus folemnly en-
tred, and eftabliflied thereby, Exod. xxiv.3,4, 5,6,
y^S. And thus he did in other Compacts, but par-
ticularly in all thofe wherein he promifed Pardon of
Sin-, for without fiedding of Blood , i. e. of fome Sa-
crifice, fays the Apoftle, there is no Rcmiff.on^ Heb. '
ix. 22. Thus did God, in all Contracts of Pardon
and Reconciliation^ require the Blood of fome Sacri--
fice^ that therein he might ratify and confirm the
fame. And this was the great Ufe, whereto all
Sacrifices of Expiation^ (fuch as our Saviour Chriffs
is in mofl fignal Manner, whereon we Feaft in the
hordes Supper) ferved among the Jews ; they were
folemn CompaEis and Stipulations^ wherein he promifed
Pardon^ and they Amendment^ after any Offences.
He engaged to accept the Ufe of the facrificed Beafl
in lieu of theirs^ and to exempt them, becaufe it had
fuffercd ; and they engaged to amend the Fault
which they fought thereby to have atoned^ and never
more to repeat it. This it is plain they did, from
thd^t For^n of penitential Confeff on in ufe among them,
when they brought an expiatory Sacrifice to the
Lord : * 0 Lord I I have fumed ^ and dealt wickedly^
* Obfecro Domlne, peccavi, deliqui, rebellavi, hoc aut illud
feci, nunc autem poenitentiamago,fitque ha;c hollia expiatio mea.
ft. Epifccp. Jnjltt. I. ^,c. S.ad Prep. 35.^' Outr, de Sacr. c. 1 5 .
C 3 ii/ui
22 ^he Meaning of Feafting Part I.
and rebelled againft thee in doing this or that ; now 1
am forr'j for it, and ajhamed of it, and will never re-
turn to it any more \ and therefore beg that this Sa-:
crifice may atone for it. And if they had not thus
repented of it, the * Sacrifice would have been of
no avail to the Forgivenefs thereof. For, to what
Purpofe is the Multitude of your Sacrifices unto me^
faith the Lord, fo long as you (hew no Repentance
with them P But wa/h you, make you clean, ceafe to
do evil, learn to do well : Come now, and let us rea-
fon together ; tho'* your Sins be as Scarlet, they Jhall be
as white as Snow, Ila. i. ii, i6, 17, 1 8. ^he Sacri-
fices of God, fiiys the Pfalmiil, are a broken Spirit,
i. e. they mufl; be offered and prefented with it ; a
broken and a contrite. Heart, O God^ thou wilt not
defpife, Pf. li. 17.
Thus were Sacrifices a mutual Stipulation and En-
gagement, confiding of a Promife of Pardon on God^s
Part, and of a Pronvfe of Repentance and Amendment
on Alan's -, fo that they were in the Nature of a
virtual ContracJ and Covenant, between them. And
this God plainly intimates concerning them, when
he tells of his Saints making a Covenant with him by
Sacrifice.--^ — ^Gather my Saints, faith he, who have
m'j.de a Covenant with me by Sacrifice, Pf. I. 5. and
calls Salt, wherewith every Oblation of Meat-Offering
was to be feafoned, the Salt of the Covenant \ becaufe
it was to feafon all thofe Sacrifices wherein the Co-
venant was confirmed, Levit. ii. 13.
And as Sacrifice is one JVay of Covenanting with
God, \o is Feafiing upon the Sacrifice, the Way of
Jharing and partaking in it. Fie who joined in the
Feaft, was looked upon by God himfelf to join alfo
in the Offering, to promife all the Duty which ic
tngagpdj and io partake in all the Rlejfing^ which it
* IJliiah ^vi. 3.
procured
Chap. I. in the Holy SacramenL 23
procured for them. They which eat of the Sacrifce^
fays St. Pauly are Partakers of the Jltar,^ i Cor. x.
18. And therefore he forbids them to join in the
Gentile Feafts, where they facr if ced to Devils, becaufe
that were to partake and have Fellozvjhip with Devils,
V. 20, 21. *
And thus, from this alfo, viz, the Lord's Supper
being a Feaft on Sacrifice, it appears to be a fcederal
Rite, becaufe Sacrifice is the great Way of Covenanting
with God, and by Feafiing on the Sacrifice, we join in
the fame, and partake of it. In eating Bread and
drinking Wine at the Lord's "Table, agreeable to what
the Jews and Gentiles did at their religious Feafts,
we feed on the Sacrifice of Chrifl: ; and that Sacrifice
confirmed the New Covenant with Almighty God,
that being as he fays, fealed * in his Blood, fo that
by our Feafting on it we are made to (hare therein,
and give our full Confent thereto.
3^/)f, That our Eating and Drinking at the
Lord's Table is a Covenant-Rite, appears from
all the particular Blejfings of the Covenant being con-
veyed by it, which are not to be had otherwife than
by fcederal Promifes and Per forenames.
The particular Blefilngs promifed in the Cove-
nant, I fay, are all conveyed by it. Our Saviour
tells us of the Bread which we eat, and of the
Wine which we drink, that they are his Body and
Blood :^— This is my Body, fays he, and this is my
Blood of the New Teftatnent, Matth. xxvi. 26,28.
By which, altho' we are not to underftand that
they are fo in their Natures, yet the lead we can
underftand is, that they are fo in their EffeBs, /. e.
that they convey to us all thofe Bleflings, which
the Piercing of his Body, and the Shedding of his
Blood, procured for us. Thofe Bleflings are con-
• I Qor. xi. 25,
C 4 taincd
24 ^^he Meanmg of Feafimg Part L
rained in the New Covenant •, and, as 1 faid, are
chiefly thefe three^ viz. tht Forgivenefs of our SinSy
the AJfiftance of God's Holy Spirit^ to aid and
f r-ngthen us, and eternal Life and Happinefs ; and
all thefe the eating of Bread and drinking Wine in
the Holy Sacrament, are defigned to convey to
us.
They convey to us the Forgivenefs of our Sins^
and aflbre us, when we perform them as we ought,
that God is in Favour and at Peace with us. Of
this we have fufticieht AfTurance, becaufe we Feaft
upon a Sacrifice^ which is God's Meat, and are en-
tertained at his own Table, as his Guejls whom he
has invited •, and the leaft which that can mean is,
that he admits us into a State of Love and Friend-
linefs, fince we do not invite thofe whom we will
\ not be Friends withal to our own Tables. When
any one calls another to a friendly Treat, it is a
plain Sign, that he either would be^ or fj, or at leaft
makes a JJoew of being reconciled. It is a moft natu-
ral Sign, and now every where 0, and always was a
Note of Friendfhip and Endearment •, and as fuch
the Scriptures are wont to fpeak of it. When thofe
whom he bad jhut out^ fhould knock at the Door to
"be let in, and -claim Acquaintance ; our Saviour
tells us, that they will fay to him. We have eaten
and drunk hi thy Prefence^ Luke xiii. 25, 26. And
when he fliews his Apoftles how high Favour, and
what great Intereft they fhall have with him, he
tells them, that they fhall eat and drink at his -Table
in his Kingdom- hukc xxii. 29,30. And when he
•declares how kind he will be to thofe that bear
his Voice, and open unto him^ he fays, he will come
in and flip with them^ and they with bifn^ Rev. iii.
20. So that when God entertiains us at his own
Table, and invites us to feaft with him, as he doth
in the Holy Commimon\ we may be fure, if we
come
Chap. !• in the. Holy Sacrament 2^
come worthily, as we ought, that he is In Friend-
iliip with us, and ready to forgive us all our Sins.
And this our Saviour plainly intimates, when he
tells us at the giving of the blelTed Ctip^ that it is
* his Blood /bed for the Remiffion cf Sins *, and when
he bids us + drink of it^ that fo we may have it in
ourfelves, and be afllired that we have received the
Atonement. And this we mull obfcrve, is a Pri-
vilege, which God never vouchfafed to the Jews^
no not to the Priefts themfelves ; for in all their
Sacrifices^ he would never give them the Blood of \
Expiation, to affure them of their Sins being atoned
by it, (nay, nor the FieJJj neither in the great Sacri-
fice of Expiation^ which iJuas burnt j] ivitbout the
Camp) but ordered it always to be poured out upon
the Altar, or the Ground, Exod. xxix. 12. Lev. iv,
25, 30, 34. And to this, it is like St. Paul may
have RefpecEl, when he tells the Hebrews, that we
have an Altar, whereof they have no Right to eat, who
ferve the 'Tabernacle, Heb. xiii. 10, 11.
They convey to us alio the Affiftance of God's
Holy Spirit and Grace, to aid and firengthen us. This
is intimated by our Saviour Chrift, when he calls
his Flefh, which all mufl: eat (i. e. not in its natural
Subftance, but in its Effects, or thofe BlefTings which
were purchafed by it) by the Name q{ Bread, which
is a Thing that, as the % Pfahmfl fays, flrengthens
Man's Heart, and gives Nourifhment and Support
to us. 1 am the living Bread, fays he, which came
down from Heaven : If any Man eat of this Bread,
he fh all live for ever-, and the Bread which I will
give, is my Fle/by which I will give for the Life of
the M^orld, Joh. vi. 51. In the Sacrament, we are
called to cat Clprifi's FlefJj, and to drink bis Bloody
^ Matth. xxvi. 2S. f Verfe 27. ||Lev. xvi. 27.
Heb. xiii. II. tPlal. civ. 15.
(not
i6 7he Meaning of Fea/ling Parti,
(not in their natural Subftances, as I have hinted,
but in their Efi:e(51s :) and he that eateth my Flejh^
and drinketh w-y Bloody faith he, divelleth in vie^ and
I in him \ and when Chrift dwells in any Man, his
Spirit dwells there too, fo that he cannot want
Grace fufRcient to aflifl him, Joh. vi. c^6. And Sc
PW, alluding to the Power of Wine, whofe natu-
ral Virtue is tO infpirit and enliven Men, fays.
That in the Eucharift we are all made to drink into
me Spirit^ i, e. we are all made to fhare in the fame
holy Spirit, which is the fame to our Souls that a
Draught of Wine is to our Bodies, a Principle of
new Life, Strength, and Vigour in us, i Cor, xii.
They convey to us, laflly, a Right and iitle to eter*
nd Life ami Happinefs, The blefied Sacrament was
thought ancleHtlj to have a peculiar Efficacy in pre-
paring our Bodies for an immortal State. Thus
Irenccus fays of it : * yfi the Bread that fprings from
the Earthy after it is hlejfcd is not common Breads
but the pMcharifi^ confi fling of an earthly and an hea^
venlj Part, i. e. the fenfible Sign, and the fpiritual
Thing fignified •, fo our Bodies receiving the Commu-
7non^ are not now corruptible as they were before^ but
are put in Hopes of a Refurre^fion, And St. Ignatius
calls it i" the Medicine of hnmortality, which is an
jintidote to preferve Men from Dyings and give
them a Life that is everlafling. And to this, as it is
not unlike, the Prayer at the giving of the Bread
* Quemadmodum enim qui eft a terra panis percipiens in-
vocationem Dei, jam non Communis panis eft, fed Euchariftia,
ex duabus rebus conftans, terrena & coelefti : fie & corpora noftra
percipientia Euchariftiam, jam non funt corruptibilia, fpem refur-
reftionis habentia. Iren. I. 4. adnj. H^er. c. 34.
Jgnat. Ep. ad Ephef.
and
Chap. I. in the Holy Sacrament. ij
and Wine refers, that they may preferve our Souls
and Bodies to everlajling Life^ as it was lotig fince
in the Form of the Weft em Churchy and as it is
ftill in Ufe amongft us. But whatever becomes of
that Conceit, v'lx, its preparing our Bodies for it ; it is
plain that a Right to Life and hnmortality is thereby
conferred on us. Whofo eatetb my Flejh^ and drinketh
my Bloody faith our Saviour, hath eternal Life, and I
will raife him up at the laft Day^ Joh. vi. 54. and
again, He that eatetb of this Bread [hall live for ever^
V. 58. And if he had not in exprefs Words de-
clared it, in all Equity and Reafon this might mod
juftly have been prefumed : For fince in this
Holy Sacrament God gives us the Body and Blood
of his own Son, than which nothing can be dearer
to him ; we may juftly argue as St. Paul doth, and
fay. He that fpared not his own Son^ hut delivered
him up, both for, and to us all, how fhall he not
with him alfo freely give us all Things ? Rom. viii. 32.
Thus are all the particular Bleffings of the New
Covenant, which Chrift's Blood has purchafed, and
which God has promifed and made over to us
therein, conveyed to us in this Holy Sacrament.
And fince they are fo, it muft needs be ^ feeder al
Rite, and zfolemn Ceremony of our covenanting with
God; becaufe thefe Bleflings are not to be had other-
wife, than by feeder al Performances and Engagements,
God has fufpended all thefe Benefits upon our
Performance of certain Conditions -, fo that we
cannot have them conveyed \o us on his Part,
otherwife than by undertaking at the fame Time,
for thefe on our own. He will not forgive any
Believers their Sins, unlefs they repent of them ;
nor help them to any Graces, unlefs they endeavour
after them ; nor reward them at laft with eternalLife^
unlefs they h2.vQ entirely obeyed him, as we have already
fc£n. And therefore wherefoever thofe are beftowed,
thefe
2^ Yhe Meaning of Feajling Parti.
thefe are either adlually performed, or fincerely
promifed that they fliall be performed too.
So that from this Reafon alfo, it appears, that
the Sacrament is a fc^deral Rite^ and a Ratification
of the ISlew Covenant^ and of our baptifmal En-
gagements ; becaufe all the Bleflings of that Cove-
nant are conveyed thereby, which are not to be
had otherwife, than by fcederal Performances or
Engagements.
And thus we fee, upon all thefe Accounts, that
the Sacrament of the Lord's Supper is intended
not only for a Remembrance of the Death of Chrifty
but alfo for a Renewal and Ratif cation of the New
Covenant which was purchafed by it. For fo much
the general Nature of Sacraments^ which are Co-
venant Rites f of Baptifm , which goes Hand in
Hand with it, and of the Paffover which pre-
ceded and anfwered to it, do fairly intimate ; and
fo much alfo the Words of Inftitution do de-
clare,' and its being a Feaft on Sacrifice infers^
and its convening alt the Blejfings of the Covenant
doth prove concerning it.
And this is the Second End of our eating Bread,
and drinking Wine in the Holy Sacrament •, name-
ly, to reyiew our baptifmal Vow, and in moil folemn
Sort to confirm the New Covenant with Almighty
God. So that when we come to remember our
Saviour Chrift in this Feaft, we muft come alfo to
give and receive Engagements with our bleffed
Lord, promifing that we will believe all his Words,
and endeavour after all Virtues, and obey all his holy
Laws, and repent of all our Sins ', and then hoping
alTuredly, that his Mercy (hall forgive us, that his
Grace and Spirit fliall aflift us, and that his Boun-
ty (hall reward us with eternal Happinefs, when
we do.
Buc
Chap. I. in the Holy Sacrament. 29
But befides thcfe Ends of its being in Remem-
hrance of Chrift^ and of his dying for us, and ia
Confirj?iation of the New Covenant which was pur-
chafed by his Death ; there is yet another,
^dl-jy And that is, in Ratification of a League of
Love and Friendjhip with thofe Brethren who Com^
municate with us, and with all others.
Eating and drinking together at the fame Table,
and joining in the fame Feaft, was always a Note
of Friendfhip, and a ProfefTion of Love and Kind-
nefs among Men, It is the common Way of the
World, to compofe Differences, to keep up Friendli-
?tefs in Neighbourhoods, and to beget Endearment and
mutual Love in all Fraternities, And the fame our
Saviour intended it fhould be amongft us. He
invites us all to eat of the fame Loaf, and to feaft
at the fame Table, that we may mutually embrace
as Friends, and love as Brethren, and be knit to-
gether in the fame Fellowfhip and Communion,
We being fnany, fays St. Paul, are one Bread and one
Body, for in the Sacrament we are all Partakers of that
oneBread, whch is a firm Bond of Union to make us
one alfo, i Cor, x. 17. It links us together by the
moft powerful Arguments, of our being Servants of
the fame Lord, and Sharers in the fame Privileges y
and Members of the fame Body, which are all moft
ftrong Motives to Peace and mutual Kindnefs ; and
befides all this, by our own folemn Covenant and
Engagement alfo. For in coming to this Feaft, we
are not only excited to it by mighty Reafons which
fuggeft it ; but are to Covenant and Promife Love
to all our Brethren, and to plight our Troth for
the fame. And thus x}i\t primitive Chriftians under-
ftood it, and accordingly made ufe thereof ; whole
Judgtnent and Pra^ice in this Point were fo appa-
rent, that the Heathens themfelves, who looked any
thing into their Religion, took Notice of it. For
Plitjy,
3^ T'he Meaning ofFeaJling Part L
Plifi'j^ in his Letter to the Emperor "Trajan^ where-
in he gives an Account of the Chriftians Meetings^
reports their Co7mnunicating in the Eucharift, to be
a religions Compa^ and Combination among them-
felves, that they will do no hurt to each other, but
will love as Brethren, and live as Friends together*
* Tbey njfemhle early in the Mornings fays he, and
fing an Hymn to Chrijt as God ; and then bind them-
/elves mutually in their Sacrament, which is a fa-
cred Oath, not to join in committing any Wickednefs
like a Pack of lewd Confpirators j but religioujly
to keep off from the fame^ and to be no Thieves^
Adulterers^ nor injurious^ nor falfe and perfidious Per-
fons : And having done thefe Things^ and given thefe
Affurances of mutual Honefiy and Kindneffes to each
cther^ they depart homey and meet again at a pror
viifcuous and frie?tdly treaty where they innocently
feafi together.
This then is a tIArd End of our eating Bread
and drinking Wine in the Holy Sacrament, namely,
to be a folemn Profeffton of our Communion and Fel-
lowfhip with our Brethren, and an Engagement of
mutual Love and Friendfhip to thofe who com-
municate with us, and to all others. So that
when we come therein to remember our Saviour
Chrifl, and to confirm the New Covenant with
Almighty God, we muft enter into a League of
Love with all our Brethren, andpromife an inviol-
able Friendfhip unto them too.
* Soliti ftato die ante lucem convenire ; carmenque Chrifto,
quaft Deo dicere fecum Invicem : Seque Sacramento non in
fcelus aliquod obftringere, fed ne furta, ne latrocinia, ne adul-
teria committerent, ne fidem fallerent, ne depofitum appellati ab-
negarent; quibus peradis morem fibi difcedendi fuiffe, rurfufque
coeundi ad capefcendum cibum, proffiiicuum tamen h innoxium.
/*//;/, fp, /. lO. /^. 97.
And
Chap, I. in the Holy Sacrament. % t
And thus we fee what is the Meaning of eating
Bread and drinking Wine in the Holy Communion,
and what we muft intend and underftand by them,
that we may, as the Apoltle fays, * difcern the
Lord's Body therein. When we eat Bread and drink
Wine according to Chrift's Appointment, we muft
fix our Thoughts upon him, and remejnher what
Love and Friendjhip he bore to us j what Lejfons^ as
our faithful Guide and InftruBor^ be has taught usy
what Cofnmands^ as our Lord and Mafler^ he has
left with us -, and what vnexprejfihle Things^ as our
mofl precious Saviour and Benefatlor^ he has done for
uSy in being made Man, and leading a mean and
necejfitous Life^ but above all, in dying a mofl ignomi^
yiious and painful Death for our Sakes, and that he
might purchafe for us the Favour of God^ th^Graces
of the Holy Spirit^ znd Eternal Happinefs. We muft
re/iew that Engagement which we niade with the Fa-^
ther, Son^ and Holy Gho/l, when we were baptized^
and confirm again that New Covenant with Al-
mighty God, which was procured by his precious
Blood ; profelTing that we do^ and imll believe his
fFordy and repettt of all our Tranfgreffions, and
endeavour with his Spirit, and obey all, not willfully
tranfgreffing any of his holy Commandments; that
fo we may have Right to that Forgivenefs, Grace^
and Happinefs, which upon theie Terms he has pur-
chafed for us. And laftly. We muft confirm
a League of Love and Friendjhip among all our
Brethren, profefiing that we do and will forgive all
who have injured us, and be kind to all about us,
and never fall into Hatred, or caufe Difference with
any Perfons, but be at Peace, and live in Charity
with all the World. The bodily Eating is but the
Ouc-fide, and the leaft Part in this Feaft ; but thg
* I Cor xi, 22,
chief
J2 ^he Meaning of Feajlmg Part I.
chief Thing required, is this ipiritual Work and
Bufinefs, which is to accompany it. So that when
our Saviour Chrift calls us to eat and drink at
his own Table, he calls us not barely to feaft our
Bodies, for that is the leaft Thing that he in-
tends *, but chiefly and principally to employ our
Souls, in remembring him, his Laws and Benefits,
and among them^ above all others, that of his
dying for us ; in confirming the New Covenant
with God, and a Covenant of Peace and brotherly
Love with his Members throughout all Man-
kind.
CHAR IL
Of the Worthinefs of Communicating in the
Holy Sacrament.
The Contents.
*To Communicate TForthily^ is to do it with fuch I'e??:^
-pers and Behaviour as are worthy ofit^ and become
ing the 'Things which are meant thereby, The Firft
End was to remember Chrift^ both^ i. As our
Lord and Mafter^ which calls for Honour and
Reverence in ourfelves^ and a Care to maintain
his Honour among others. For Mindfidnefs of his
Co7nmands, and Refolutions of Obedience. 2. As
cur mofl ¥md Friend and BenefaUor^ which calls
for Love^ and an hearty Affection for him. For
Joy and Gladnefs in what we receive from him.
For Thankfulnefs for all his Kindneffes^ particu-
larly in Dying for us. And as this Death was
a Sacrifice for our Sins^ the Re?nemhra?ice of it
calls for a deep Senfe of our own Unworthinefs.
An
Chap. 2. Of Communicating Worthily. 33
An utter Abhorrence of our own Sins^ which caujed
his Sufferiiigs. A Refignation cf our/elves to bis
Ufe^ as thereby we are become his oivn Purcbafe.
The Second End^ was to confir?n the New Cov^^
nant with God^ which was purchafed by bis Blood.
This calls for Sincerity and Faitbfulnefs. yf Third
End was to co?ifirm a League of Love and Friend"
/hip with all Chriftians. This calls for Peace and
Charity to all Perfons^ and partuularly for Alms to
the Neceffitous, A fummary Rcpelition of thefe
Salifications, A Belief of thefe Things ^ which
carries us en to thefe Tempers and Perfor?nances^ is
the Faith that makes us worthy Cotninumcants,
HAVING fliewn hitherto what is the
Meaning of eating Bread and drinking
Wine in the blefTed Sacrament -, I pro-
ceed now, in the next Place, to fhew wherein the
Worthinefs of doing this lies. And this had need
be clearly ftated, not only becaufe the moil confi-
derable Scruple againft Communicating lies therein^
but alfo becaufe really it is a Matter of great Ac-
count, and there hangs a great Weight upon ic»
For he that eats and drinks Unworthily^ fays the
Apoftle, commits a damning Sin, which will
deftroy him, unlefs he repent of the fame ; he
eats and drinks Damnation to himjelfy i Cor. xi. 29.
and is guilty of the Body and Blood of the Lord^
ver. 27.
Now to Bo this Worthily^ is to Do it with fucb
Tempers and Difi-ofitions^ as become it, and are wor-
thy of it. For this eating and drinking not being
to fatisfy Hunger, but for facred Ends ; it is fit we
fhould come to it with a fuitable and facred Car-
riage, and in thjic confifls the Worthinefs of the
Ufage. Were it only a Fcad: on common Food^ wie
ihould behave ourfelvcs worthily thereat, by thank-
D ^/^
34 Of Communicating Worthily. Part I.
wg God for the fame, and being temperate. But
being a Feaft, wherein Religion is concern'd, and
whereat we arc to ref?ie??iher the Death of our deareft
Lord^ and to feal the New Covena?2t with Ahnighty
God^ and a League cf Love with all the Chrijlian
World ; to the doing this worthily, and as it is fit
we fhould, there is more required. For we deal
very unworthily in rememhring the Death of our
dearefl Lord, if we are not thankful for it ; and in
ratifying the New Covenant with God, if we are
not fincere therein •, and in promifing Love to all
the Chrifiian World, if a mid ft thefe Promifes we
Hill bear Enmity and Hatred tov/d,rds them, Thefe
religious Ends, muft be anfwered with a religious
Temper, and a devout Carriage ; and then they
are treated as they ought to be, and as their Worth
requires. This is fignified by feveral Copies, which
in 1 Cor. xi. 27. read not barely, Whofoever fhall
eat this Bread, and drink this Cup * OF "THE LORD
UNWORTHILT', but whofoever Jhall eat this
Bread, and drink this Cup of the Lord, UNWOR-
IHILT OF "THE LORD, f. e, in a Way un-
worthy of him ; which clearly Ihews that the Un-
worthinefs confifts in the Want of thofe Tempers
wherewith it is fit our blefled Lord (hould be treat-
ed, when he is folemnly remembred and comme-
morated. And this the Apoftle plainly intimates,
when- he places the Unworthinefs of Eating, in not
difcerjmig, or rather in not dif criminating the Lord's
Body, and putting a Difference between it and our
common Food, by fhewing a different Carriage
* Kot merely rrlvn to worriejov <r« xujitf etva^icof, but dvct^luf
Ti y.uf»»> ^s feveral MSS. partic. Coll. Line. Coll. Nov. read
the Place. And this is follonved by St. Ambrofe, nvho reads thus
Biberit callcem Domini indigne Domino, v. 27. and St.
Chryfoftom, nuho- reads thus > e«3^<t>y )^ m\60V dva^itifS
[n xve4»3 »?»m* t«j'T^, ^c. 'v. 29.
and
chap. 2. Of Communicating Worthily. 35*
and Behaviour in our Receipt thereof. He that eats
and drinks unworthily^ fays he, eats and drinks Dam^
nation to hiftifelf^ for fuch unworthy Ufage, which
lies in his not difcerning^ or rather not * dtfcriminating
the Lord's Body^ i Cor. xi. 29.
Thus doth a worthy eating of the Holy Sa-
crament, confift in anfwering its ficred Ends, with
facrcd and fuitable Carriage and Difpofitions. And
therefore, that we may fee what Behaviour is
worthy of it, it is fit we run over thofe feveral
Ends, and enquire what Tempers every one of
them requires of us.
Thofe Ends are Three :
17?, To reme?nber Cbrift our hlejfcd Lord and Sa-
I'iour^ and particularly his dying for usj which call
for Love, Joy, Gratitude, obedie?it RefolutionSy and
fuch like Tempers.
2dly, To confirm the New Covefiant with Al-
mighty God; which is not worthily done by us,'
unlefs we come to it in Sincerity and Faithfulnefsy
and with full Purpofe and Performance of that Re-
pentance and Obedience, which we therein profefs and
make Protnife of
•^dly. To confirm a League of Love and Friend/J.np,
with all our Brethren and Fellow-Chriftians ; which
requires that we lay afide all E^ivy^ Hatred^ and
malicious Thoughts, and come to it in Peace and
Forgivenefs of all thofe, who have any Ways of-
fended us.
If we believe all thefe Things which Jefus Chriji
OUT 'great Prophet has revealed to us, and our Faith
fliews itfelf in thefe l'e?npers, and carries us on to
'b^'f; Performances ; we are worthy Communicants,
* /x^ J^KtXfiyuv*
D 2 and
56 Of Communkating Worthily. Part 1.
?nd have that Faiths which will render us welcome
Guelb at the Lord's Tablcj and acceptable to him
at all other Times.
i/, One End of our eating Bread and drinking
Wine at the Lord's Supper, is to rememher Chr'ijt^
not only as our Prophet and Teacher (which I do
not make a diftir.tl Head now, becaufe the Belief
required to that, is exercifed thro' the whole
Adion, and falls in at all the other) but as our
hleljdd Lord^ Saviour and Bcnefa^or\ and above
all his Benefits, particularly to remember hn dying
fjr us ', and this, to do it worthily, calls for Love,
Joy, Gratitude, Refolutions of Obedience, and other
luch like Tempers.
The Remembrance of any thing abfent, and
long fincc paft, brings it back into our Mitids,
and gives a Sort of Prefence to it. And there-
fore when Things are brought to our Remem-
brance, they fhould work upon us, and affed
us, as if they were before us. When we re-
member our Saviour Chrift then, at this holy
Feaft, we muft bear the fame Mind towards him,
as we (hould do if we faw him, and were con-
verfing with him ; and that will confift in thefe
Things which follow. We muft honour him, and
refolve to obey him, as he is our Lord and Mafler *,
and love him, and delight in him, and give thanks
to hi?n, as he is our Friend :ind Benefactor * and be
bumbled under the Senfe of cur own Unworthinefs, and
abhor our ozvn Sim, as they brought him to bleed and die
for us i and refign up ourfelves, bath Souls and Bo-
dies, to his Ufe, as we are bought with his Blood,
and are thereby become his own Purchafe. ^
ifl. In eating and drinking in the Lord's Supper,
we are to remember Jefus Chrifi as our Lord and
'Mafler ; and to do that IVorthily, we muft remem-
ber him with Honour and Reverence, and with
Mi?idfulnefs
Chap. 2. Of Comnmnicating Worthily^ 37
Mindfulnefs of lis Commands^ and Refolutioin of
Obedience^ which are Duties that we all owe, and
fiioiild pay to him, were he prefenc with us.
ijiy We ought CO 7'cmcmhtr him our Lord and
Majler, with tlonour and Reverence.
Thefe Tempers LordJIfip and Authorily always
call for, whenfoever they are lodged in any Perfons.
A Son honoureth his Father^ liiith God, and a Ser-
vant his Mafter : If then I he a Father^ where is
mine Honour ? And if I he a Mafter^ zvhere is
my Fear? Mai. i. 6. Honour the King^ fays St.
Peter., and Servants he fuhje^ to your Majlers with
all Fear^ i Pet. ii. 17, 18. And Render to all their
Dues, fays St. Paul, as Fear or Reverence, to who?n
Fear, Honour to whoin Honour is due, Ro7n. xiii. 7.
But when this Authority is in the inofi ahfolule
and full Degrees, and is joined with the highefi Ex-
cellencies, and tempered with the moft Endearments^
znd guided by the mojt furpajfng Goodnefe, as it is in
Chrijl Jefus, it calls for them moft efpecially. For
he is every Way wonderfully accomplifhed, and has
all thofe Endowments in their greateft Perfection,
which of right can challenge,or are fit to excite them;
For he is houndlefs in Knowledge, he * underjlands all
^Things ', and infinitely -f IVife in Counfel, able to
fuit iVIeans to every End, and to bring about every
Purpofe ; and furpqffing in || Might, fo that he
may do what he pleafes •, and % ^-'Oly in all his
IVays •, and § faithful in all his Promifes -, and
X jujt and equitable in all his D:'alivgs -, and glorious
in his divine EJfence, being the very ** Brightnefs
of his Father* s Glory, and the exprefs Image of
his Perfon ; and fupereminrnt in Power, having
*. Job. xxi. 17. f Ifa. xi. 1,2. || Ifa. ix. 6. ^ Rev. iii. 7.
J I Joh. iii. 5. § Rev. iii. 7. \. Ifa. ix. 7.
** Heb. i. 3.
D 3 all
38'*' Of Communicating Worthily. Part I.
all * Authority in Heaven and Earth put into his
Hands. And yet in the midft of all thefe Excel-
lencies, and the Height of all this Greatnefi, which
are apt to puff us up with Pride and Contempt of
others, he is unfpeakahle in -^ Love, and wonderful
in X Condefcenfions, vouchHifing to leave Heaven,
where he was equal to God, and be made in Fajhion
of a mean Man, for our Sakes -, and he is unwearied
in § doing Services -, and jnoft prodigioufly free in
Bounty and Kindnefs, giving his own Ij Hearths
Blood, to purchafe Heaven and eternal Life for
us; for all which Height of Excellencies^ znd Pleni-
tude of Power ^ and Depth of Love, he is moft
4. profoundly reverenced, and dearly prized, and
highly exalted by glorified Saints, and the pure and
immortal Angels, All thefe adorable Excellencies^
are in their utmoft: Perfccflion in our Lord and
Mafter, Chrift Jcfus ; and their Merit calls for
all the Honour and Reverence which he can poflibly
receive from us. And this accordingly God has
exprefly required of us. He hath committed all
Judgment to the Son, that all Jhould honour the Son^
even as they honour the Father^ Joh. v. 22, 23. and
high>ly exalting him^ hath given him a Islame above
every Name, that at the Name of Jefus every Knee
Jhdll how, of Things in Heaven, and of Things in
Earth, Phil. ii. 9, 10. He incomparably deferves our
utmoft Worfliip and Reverence, and has a moft
abfolute Claim to them •, fo that we muft needs
treat him with the moft fubmiflive and refpedful
Carriage, and fhould deal moft unworthily by him,
and do what utterly misbecomes us, if we ftiould
do otherwife.
« Mat. xxviii. 18. f 1 Joh. iii. 16. % Phil. ii. 6, 7, 8.
§ Mar. X, 45. Adsx. 38. |1 Joh. vi. 15. Rev. v. 9.
4, Rev. V. II, 12, 13.
Thus
Chap. 2. Of Communkamg Worthily. 39
Thus we muft remember our Lord and Matter
Jefus Chrift, with Honour and Veneration^ if we
would do it in fuch Sort as is worthy of him.
Nay, we muft not only honour and reverence
him otirfehes^ but, if we would deal worthily by
him, feek to jnake him honourable^ and promote his
Honour among others. We muft be ready always
to plead his Caufe, and to vindicate his Precepts,
and to fide with his Servants, and exprefs a juft
Diftafte againft thofe who tranfgrefs his Commands
themfelves, (and much more againft thofe who fet
up for the Party of Difobedience, and feek to draw
in others,) who prophane his Ordinances, or lightly
and irreverently ufe his Name, or any ways vilify
any Perfon or Thing, which he ought to be glori-
fied and honoured in. And this we fhall be fure
to do, if we have any high Efteem, and Zeal of
Love, and affedionate Concern for him. For
when thefe are ftrong in them, every Servant will
perform this Office to his Mafter^ and every Man
to \{\s Friend \ they will not fit ftill, and tamely
hear his Name abufed, or fee his Commands
flighted, his Interefts oppofed, his Children or De-
pendents injured, his Appointments difparaged, or
his Perfon any way traduced or difgraced, without
exprefiing a difcreet and well-tempered Zeal in his
Caufe, and concerning themfelves in a fober and
juft Vindication. This, I fay, they ordinarily
will do, as 1 am fure they always ought to do,
when they have an high Efteem for any Perfon.
And if thro' Lownefs of Spirit, or Cowardife of
Temper, they draw back from the Trouble or
Hazard which they are like to run in his Vindica-
tion ; they are very much wanting to their 'Friend
or Lord, and deal unworthily by him. So that
if we would deal worthily by our Friend and
Mafter Jcfus Chrift, we muft neither difhonour
D 4 him
^o Of Communicattng Worthily. Part I.
him ovirfelves, nor, if we can help it, at leaft
rot without exprefling our Diflike of it, fuffer it to
be done by others. And therefore to make this
facramental Remembrance worthy of him, it mud
not only be in fhewing Honour and Reverence to
him ourfelves, but in a Readinefs to maintain his
Honour, and promote his Intereft among others
alfo.
2^//}', We mud remember Chrifl: our Lerd and
Mafter, with MwSfahiefs of his Commaiids^ and
Refohiiions of Obedience.
This is another Temper, which Lordfhip and
Authority over us calls for. For the moft proper
Duty of Subjecls towards their Sovereigns^ and of
i^^ rvants towards their Mafters^ is Obedience^ or a
Carefulnefs to perform whatfoever they enjoin and
require them. Put them in Mind^ fays the Apoftle,
to b^fiihjeci to Principalities and Powers^ and to ohej.
?4a^iff rates, Tit. iii. i. Arid Servants obey your
M'ljfcrs ii: all 'Things, not with Eye^Service^ hut in
S'tioJeuefs of Heart, fearing God, Col. iii. 22. And
tVhy call ye vie Lord, Lord, fays our Saviour, and
do not the Things which I fay ? Luke vi. 46.
Thus is Obedience the great Duty which we
owe to all MaPcers and Governors who are put in
Authority over us. We muft neither forget the
Commands which they have left with us, nor
knovvingly tranfgrefs them, but carefully call them
into our Minds, and confcientioufly practice thenri
when we do remember and confider what they
are„
And this we are then efpecially bound to, if they
are not only our Mafiers, but our dearefi Friends^
and noplefi Bencfatlors alfo. For thefe are Names
that add tiew Bonds, and higher Obligations, which
will h. ve a grea-t Force fo long as there is any
thing 9f Ingenuity left in us. And therefore fincc
- '- our
Chap. 2. Of Communicating Worthily. 41
our blefled Mafter Jefus, is not only our rightful
Lord and Governor, but withal our fnoft furpaf-
fing kind Friend and Benefador, we ought in all
Duty and Gratitude to be mindful of what he de-
fires, and to do any Thing that he would have
us ; and we deal mod undutifully and unworthily
by him, if we do otherwife. So that this alfo is
another Inftance of the Worthinefs of his Remem-
brance, to be mindful of the Laws, which he has
given us, and to think of them with a Readinefs
and firm Refolution to obey them.
Thefe are the Things then, which muft render
our Remembrance worthy of him under this Rela-
tion. When we eat and drink in Commemoration
of Jefus Chrift our Lord and Kirjg, we mufl: honour
and reverence him ourfelves^ and be concerned to
7naintain his Honour^ and promote his Interejls among
others^ and be mindful of all the Commands which
he has left with us, and ftand ready and refolved to
obey them.
2dly^ In eating Bread and drinking Wine at the
Lord's Supper, we are to remember the blefled
Jefus^ as our 7noft kind Friend and Benefa^or ♦, and
to do this worthily, we muft remember him with
true Love of him, and Delight in him, and grateful
Refentments sind hearty Thanks for ajl the Kindneffes
which we have received from him.
ijly We muft remember him our moft kind
Friend and Benefa^or with trtie Love, and an heart'j
Affeolion for him.
This is due to him, as he is our gracious Lordy
and indeed in every Relation that he ftands in, fince
in all he is moft wonderfully winning and oblig-
ing. For even there he feeks our own Good, in
all the Commands which he lays upon us ; and
treats us with much Gentlenefs, and encourages
ever Thing that is well in us i and pities our un-
I avoidable
42 Of Communicating Worthily. Part I.
ivoidable Infirmities, and bears our many and
high Provocations with invincible Patience, and
fends MefTengers of Peace to entreat and fue for
a Reconciliation with us upon any Difference, tho'
it is not his Intereft but ours, and tho' not he but
we are the Offenders j and, when he is forced to
punifli us, he doth it always with the greateft Re-
ludlance •, but, when he can take an Occafion to
reward us, he doth that with the greateft Joy and
Chearfulnefs ; all which are ftrangely engaging,
and muft needs conftrain all ingenuous Tempers to
be heartily in love with him.
But our Love is due to him more efpecially, as
he is our 7?ioft kind Friend^ who loves us as he doth
his own Life ; and our moft noble BenefaBor^ who
has fo infinitely obliged us, and done fuch Kind-
neffes for us, as we are not able to exprefs.
He is our true Friend^ who efpoufcs our Interefts
as his own, and is fenfible of all our Wants, and
pained in all our AfBi(flions, and rejoices in all our
Joys, and feeks to make us fhare in his own Hap-
pinefs, and v/ould part with any thing he hath to
pleafe us, nay, give his own Heart's Blood in any
Cafe which were worth the while to do us a Kind-
nefs.
He is our moft nolle Benefavfor^ who has done
us fuch Kindnefles, as are beyond all Expreflions,
having procured for us the Favour of God, the
Help of the Spirit, and the affured Hope of eter-
nal Happinefs, when all thefe feemed irrevocably
loft, and no Way attainable by us *, and when he
could not gain them at a lefs Rate, than by laying
down his own Life for the Purchafe.
And thefe are Endearments, which pafs all Ima-
gination *, they are fuch Arguments to a reciprocal
Love and Kindnefs, as cannot be withftood by any
Man. So that having received all this Love from
himj
Chap. 2. Of Communicating Worthily. 43
him, we muft needs return the fmall Tribute of
Love to him again, or elfe we fliould be the un-
worthieft of any Perfons Hving.
And this is one Temper, which is neceflary to
a worthy Remembrance of fo kind a Friend^ and fo
nohle a BenefaBor^ as we have of our blefled Sa-
viour : We muft love the Thoughts of him, and
be moft kindly afFeded towards him, or elfe we
ihall fhew ourfelves utterly unworthy of him.
idl'j^ We muft remember him our moft noblt
Benefatior^ and the Favours which he has done us,
with Jo-j and Gladnefi.
This is a Temper very neceflary in us, when we
would worthily commemorate the Receipt of Be-
nefits. For when we rejoice in them, we fhew
what Rate we put upon them, and how much we
are pleafed in them, and how happy we think our-
felves in that Love which has beftowed them on
us. And this will make the Pcrfon who conferred
them to think them well placed, and pleafe him-
felf in what he has done, concluding, that we,
who are fo fenfible of a Kindnefs when it is fhewed
us, are worthy to receive one. And therefore the
Scripture calls all good Men, who have received
moft invaluable Benefits, to Joy and Gladnefs.
Rejoice in the Lord^ O ye RighteouSy faith the
Pfalmift, for Praife is comely for the Upright ^ Pfal.
xxxiii. I.
And this we all ought to ftiew, when we com-
memorate thofe Bieflings, which our blefled Sa-
viour has conferred upon us. He has got all
thofe Things for us, which our Hearts can wifli,
no lefs than the pure and perfe(5l Joys of Heaven,
and eternal Happinefs *, and thefe he has taken the
hardeft Pains, and been at the greateft Coft to
compafs, laying down his own Life for them, rather
than he would fuffer us to go without them. And
3 this
44 Qf Commu7iicating Worthily. Part I,
this we ought not at any Time to think of, with-
out Joy and Gladnefs. When we refledl upon fo
great Love, and fuch ineftimable Benefits, it is moft
h\ and reafonable we (hould rejoice over them,
that thereby we may fhew forth how happy we
think ourfelves in them. And our blefTcd Lord
may well thipk he threw them away upon us, and
repent that ever he beftowed them, or took fuch
Pains for them, if after aJl he fees us infenfible of
what he has done, and ftill as cold and unaffedled,
as if we had received nothing. So that if we
would worthily commemorate the Receipt of fo
great Happinefs, we muft do it with joyful Hearts,
and chearful Looks, and an open Shew of Glad-
nefs-, as we are told the Difcij)les did in the firji
Days, who as St. Luke fays, continued daily in the
"Temple^ and breaking Breads ealing it with Gladnefs
of Heart, Ads ii. 46.
3^/y, We n)uft remember him our moft noble
Benefaolor^ m\h grateful Refentments^ and hearty
^banh for all hiy KindneJfeSy particularly for that
ineftimable one of his dying for us.
In ^hankfulnef are implied two Things :
^fij A grateful Acknowledgement of the Gift, and
a Praifmg him who gave it.
idljy A Readinefs^ and Endeavour according to our
Power ^ to requite it.
It implies a grateful Acknowledgment of the Gift.,
and a Praifing of him that gave if. For when we
receive an undeferved Benefit, it is very fit that
we let the Donor know we are fenfible thereof, and
underftahd very well both our Happinefs in receiv-
ing, and his Kindnefs in beftowing it. We muft
give him the Praifc of his Beneficence, and exprefs
a. Senfe of our own Obligations: For if we fail
in this, we fhew, either that we contemn his Gift,
and kt no Value on ic ; or that we think it only
a
chap. 2. Of Cortimunicating Worthily. 45
a Tribute to our own Defert^ fo as that we are
not beholden to him for k ; or that we would be
independent, and are too proud to be obliged by itl
ali which, had they been known to him before-
hand, would have made Imn, and all Men, to judge
as mod mtworthy to receive it.
It implies alfo a Readinefs, and Endeavour ac-
cording to our Power, to requite it. For Love
Ihould engage Love, and the Kindnefles which are
done to us, fhould oblige us upon all Opportunities
to do the fame again. To encourage Benefits and
beftovv Favours, we ought to take care, that they
who gave them, may never have juft Caufe to re-
pent of them, and to let them fee, that if we had
the Power and Opportunity, we would do as much
for them. For Kindnefles fhould be a Sort of
Loans, which, upon any fit Occafion, are to be re-
paid back to him who Ihew'd them, that fo all Men
may be encouraged to abound in them, and never
be hindred from the fame, by a Fear, left afterwards
they fhould be offended with themfelves for having
beflowed them. And if any Man is either fo
Jlupid, or fo proud, that he will take no Notice of
them, nor endeavour afterwards to requite them,
by the Confent of all, he is unfit to be dealt
with in this generous Way of Love, and is utterly
unworthy to receive them.
Thus doth Thankfulnefs imply, both an affec-
tionate Acknowledgment of the Gift, and praifing
him who gave it •, and alfo a Readinefs, and En-
deavour according to our Power, to requite it.
And this wc owe in the higheft Meafure to our
Saviour Chrifl, and muft be fure always to pay it
to him, when we commemorate the ineflimable
Benefits which we have received from him. We
muft not remember the great Things which he has
done for us, in delivering us from eternal Death,
and
6 Of Communicating Worthily. Part I.
and in gaining for us the Favour of God, and the
Joys of Heaven, when it coft him no lefs than his
own Heart's Blood for the Purchafe, without afFe-
dlionate Refentments, and Mouths full of Praife,
and a fix'd Readinefs and Refolution of Mind to
make what fmall Requital we are able in our Zeal
for his Service, and in our Kindnefs to his Brethren^
whom he looks upon as his own Members, refent-
ing any Good that is done to thein^ as if it were done
to himfelf Matth. xxv. 40. And this Duty of
Thankfulnefs, is a mod efpecial Requisite to our
worthy Commemoration of his Benefits in thisFeaft,
For praifing God, is reckoned as one Particular of
the Difciples Carriage in their breaking Bread,
A<5ls ii. 'Tlxy continued daily breaking Bread, fays
St. Lukey which they eat with Gladnefs, praifing God,
V, 46, 47. Nay, fo great a Share has Thankfgiving
and Praife in this Bufinefs, that the whole Adlion is
called the Eucharift, i, e. the giving of Thanks to
God, for thofe Benefits which are commemorated
therein.
And thefe are the Things, which muft render
our Remembrance worthy of him, when we com-
memorate him as our Friend and Benefa5!or in this
holy Supper. We muft love him for his Kind-
neffes, and delight in his Benefits, and be thankful for
all his Favours, particularly for that which is there-
in efpecially commemorated, his dying upon our
Accounts, burfting out into grateful Acknowledge
?ne?its and fVords of Praife, and being ready and
refolved'hy our Zeal in his Service, our Obfervance of
bis Laws, and our Kindnefs to his poor Members, to
make him all the fmall Requital we are able, fo
that he may never have any Caufe to repent of what
he has done for us.
But
Chap 2. Of Communicating Worthily. 47
But befides this Remembrance of his Friendlhip
to us, and Benefits in general^ which require in us
ihefe forementioned Tempers •, we are efpecially to
commemorate the Benefits of his dying for us^ which
more particularly calls for certain other Tem-
pers.
In eating Bread and drinking Wine in the Lord's
Supper, I fay, we are to remember his dying for us^
and fhedding his precious Blood a Ranfom for our
Sins, And to do this worthily, we muft he hum-
hied under the Senfe of our own Unworthinefs^ and
ahhor our Sins which brought him to bleed and die
for us, and refign up ourfelves, both Souls and Bo-
dies, to his Ufe^ as we are bought with his Blood,
and therefore become hisown Purchafe.
ly?. We muft remember his dying for us, in
an hmnhle and deep Senfe of our ozvn Unworthiftefs^
and in an utter Abhorrence of our Sins^ which brought
Mm to thefe Sufferings,
We muft remember it, I fay, in an humble and
deep Senfe of our own Unworthinefs-, His Death
was not for any Thing that he had done, but only
for our Sins ; and this fhews what vile Wretches
we are, and how unworthy P^rfons, It lets us fee,
how hateful our Sins have made us unto God^ and
what they had deferv'd at his Hands. For he would
not let thera pafs, without inflidting the higheft
Shame, arii the moft exquifice Pain and Tortures.
Yea> when als own only begotten Son would inter-
cede for them, and bear the Burthen of them in
his own Perfon, fo implacable was the Hatred
which he had to them, and fo indifpenfable were
the Reafons which conftrained him to punifli them,
that his moft tender Love for him, whom he
valued as his own right Eye, could not hinder but
that he Ihould bleed and die for them. It lets us
fee alfo, how Irouhlefome they had made us to our
befi
^8 K)f ComninnicMhg Worthily. Part L
leji Friends^ and how fliamefully burthenfome and
expenfive to the bleffed Jefus. For when he long'd
and labour'd to redeem us from them, he could
not be our Friend, unlefs he would ceafe to be his
own^ nor do us any good at all, except he would
give his own Life a Ranfom for us. And what Man
now can ever think of this, but he mufl hide his
Face, and be quite buried in a (hameful Senfe of
his own Unworthinefs ? He may fee how vile he
was when God was fo highly offended with him,
and thought no Punifhment too heavy for him,
and would not be reconcil'd at the IntercefTion of
his own Son, unlefs he would die inftead of him ;
and when it was fo dangerous and coftly a Thing,
no lefs than the laying down his own Life, for his
Saviour to fhew himfelf a ferviceable Friend to him.
And if this Sight doth not v/ork Shame and Self-
Abafement in him, he will be concluded by all, to
be the bafeft Man alive, and utterly unworthy that
ever any Thing of all this unparallel'd Kindnefs
fiiould have been done for him.
We muft alfo remember his dying for us, with
a7t titter Abhorrence of our Sins^ which were the Caufcs
of his Sufferings. For if we do not hate and abhor
them, when we confider what Tortures he endured
for them, we fhew that we are very little con-
cern'd for his Eafe, nor have any Feeling of his
Pains, nor any Zeal at all againft the Occafion of
his Sorrows. And this is a very bad Requital of
his undergoing all thofe Pains for our Sakes, and a
moft unworthy Ufage. So that if we would wor-
thily commemorate his dying for us, we mull
be humbled and alhamed of ourfelves, at the
Senfe of our own Unworthinefs, feeing we had
deferved fuch infupportable Punifhments, and have
put him to fuch exquifite and intenfe Pains ; and
particularly we muft turn our Abhorrence on our
Sins,
Chap. 2. Of Communicating Worthily, 49^
Sins, which caufed all this Michief, and made
him, if he would befriend us, to undergo fuch
heavy Tortures himfelf.
2fy/y, We mud remember his dying for us,
with a Reftgnation of oiirfelves^ both Souls ami
BodieSy to his Ufe^ as we are bought with his Bloody
and thereby become his own Purchafe,
He died in our (lead, and his Blood was
given to God for a Ranfom, to buy us off from
Death, that we might not die alfo. '^he Son of
Man^ faith he, /; come to give his Life a Ranfom
for man^y Mat. xx. 28. And fince he has bought
us, and paid fo dear for us, to deliver us from
Hell-Torments and Eternal Death, which is not
hisy but our own Advantage ; in all Equity and
Reafon he ought to have the Ufe of us, and
we fhould be wholly devoted to his Service:
And this the Scripture requires of us : The Love
cj God confirains us^ faith St. Paul^ to live in him,
hecaufe we thus judge, that if one died, for all, then
were all dead-, and that he died for all, that they
which live fhould not henceforth live unto themfelveSy
but unto hifn that died for them, 2 Cor. v. 14, 15.
And again, Te are not your own, ye are bought
with a Price -, therefore glorify God in your Body
and in your Spirit, which are God's, i Cor. vi. 19,
20. And fince his dying for us has made us his
own Property, and he has thereby acquired an
abfolute Right over us for his own Ufe, which
we had infinite Reafon to defire, but he had no
need of; if we would remember it worthily, we
muft do it juftly, by honeftly devoting our Souls
and Bodies, and afllgning them over to him, to
be wholly at his Service.
And thefe are the Things, which muft render
our Remembrance worthy of him, when in the
Holy Sacrament we commemorate his dying for
E us.
JO Of Communicating Worthily. Part I;
us, and fhedding of his moft precious Blood aRan-
fom for our Sins. We muft be humbled with the
Senfe of our ownUnvvorthinefs, 2x\dahhor our Sins y
which brought him to thefe Sufferings, and refign
up ourfelvesy both Bodies and Souls, to be wholly
at his Ufe, and imployed where and in what he
pleafes, asthereby they are become his own Purchale.
And thus it appears what Tempers are becom-
ing us, and worthy of this /r/? End of Eating and
Drinking in the Holy Sacrament, viz. the Remem-
trance of our Lord ami Saviour Cbrijl^ and of his
dying for us. We muft remember him, with
Honour and Reverence^ v/ith a careful Concern to
viaintain and promote his Honour among others,
with Mindfulnefs of his Commands^ and Refolutions of
Obedience^ as he is Lord over us: With Love of
him for his Kindnefs, and delight in his Benefits,
and thankful Acknowledgment s^ and JVords of Praife^
and grateful Returns^ in any thing which he can
receive, or we can give, for all his Favours, par-
ticularly for his dying on our Account^ as he has
fo highly befriended^ and infinitely obliged us ; and
with an humble Senfe of our own Unworthinefs^ and
an utter Abhorrence of all our Sins, which were the
Caufes of his Sufferings, and with an intire Refigna-
tion of oiirjches, both Souls and Bodies, to his Ufe,
to be imploy'd as his own Purchafe in what he
pleafes, as his Death was a Sacrifice for our Sins,
wherewith he bought and redeemed us. All thefe
are Duties, which, were he now before us, and
converfing with us, we ought to pay to him ; and
which therefore in our Remembrance of him, which
makes him prefent to our Minds, we muft not deny
him: and in Them doth confift the Worthinefs of
' this Remembrance and Commemoration.
2^/}', A fecond End of our Eating Bread and
Drinking Wine in the Lord's Supper, is to confirm
the
Chap. 2. Of Communicating Worthily. gt
the New Covenant with Ahiiighty God, which Chrijl
pir chafed for us ^_y his Death : And to do this wor^
thily, we muft come to it in Sincerity and Faithful-
nefs^ and with fidl Ptirpofe and Performance of that
Repeyitance and Obedience, which therein we folemn-
ly profefs and make promife of.
We muft come to it, I fay, in Sincerity and
Faithfidnefs. The great Qualification which is
requifite in all Compads, is Faithfulnefs. For they
are the great Means of Security among Men, and
the great Thing, which they have to depend upon
in their Expe(5lations from each other ; and there-
fore it is both pretended and expelled by all who
make them, that they will not prove falfe and de-
ceitful in them. Every Man who covenants, ex-
pedls of thofe whom he contrads withal, that
they (hould mean what they profefs, and perform
what they promife ; and makes Ihew alfo himfelf,
that he will do fo likewife. And if he doth not,
he is a very diflioneft unworthy Man, fuch as the
Gofpel condemns, and will fentence for the fame in
the End, unlefs he repent thereof, to eternal De-
ftruflion: Covenant-breakers being ranked among
thofe, who in the Judgment of God are worthy of
Death, Rom. i. 31, 32.
And this Sincerity or Faithfulnefs confifts in this,
that we come with/^// Pitrpofe and Perfonnance, of
that Repentance and Obedience^ which we profefs
and make promife of. In this Covenant, to all us
Believers, God offers at frefent a Right to Pardon,
his Holy Spirit, and Eternal Happinefs ; and we
again profefs, and humbly make offer unto him, of
our Repentance and Obedience. And this Right he
promifes ftill to continue to us upon the fame Terms ;
and anfwerably zi^e promife to perform them upon
that Expectation for ever afterwards. And both in
chefe Profe/ffons, aiid Promifes, we muft deal fincerely
E 2 with
52 Of Communicating Worthily. Part I.
with him : and neither pretend a prefenc Offer of
ihem, when we want them ; nor make Promifes of
them for the Time to come, when we have no fix'd
Defign and well-weighed Refolution to perform
them.
When we come therefore to renew our Baptifmal
Engagement^ and to confirm the New Covenant
with Almighty God, giving him both the Profeffwn
and the Promife of tbefe Duties^ and receiving from
him the Proffer and the Promife of thefe Graces^ we
mud be hearty aud unfeigned with him. Our
Souls muft really be a6led by that Repentance
which we profefs, and fully intend to make good
that Obedience which we promife. And if we
perform in both thefe, we are faithful and fincere
in this Bufinefs; but if we fail in either, we arQ
Diffemhlers and Hypocrites, who a^ a Part, and go
to impofe upon Almighty God, which is a very un-
worthy Part of us.
And this Sincerity God exprefly calls for at this
Feaft, and requires us to be faithful with him,
when we come to confirm the New Covenant, by
partaking of it. Chrifl our Paffover, fays St. Paul^
is facrificed for us, therefore let us keep the Feaft, not
with the Leaven of Malice and Wickednefs,^ by adhere-
ing (till to our former wicked Ways, which there-
fore we are to repent of, but with the unleavened
Bread of Sincerity andTruth, i Cor. v. 7, 8. And as
for Repentance particularly, which is the great Con-
dition of the Covenant that is renewed in it, it is the
great Qualification of all worthy Receivers, and is
mod indifpenfably required in this Holy Sacra-
ment. It is the chief Thing which is look'd at in
every Confirmation of the Covenant, and therefore is fo
peremptorily called for when we are * baptized:
ft is the only Thing that can t recommend a Sacri*
* A^s ii. 38. Luke iii, 3. t P^al. li. 17.
fee.
Chap. 2. Of Communicathig Worthily, 53
/?r<?, and therefore is the main Point which muft fit us
for this Feaft tipoJi a Sacrifice, And this the ancient
Church always thought of it; as iq plainly ihew'd,
when at the Celebration of the Eucharift, the Bilhop
cried out, * T^hefe holy 'Things muft he taken only hy
holy Perfons ; and as St. Amhrofe clearly informs us,
when he fays, "f This is the Order of difpenfing this
MT ST E RT which every Church ohfcrves^ that;
firft upon their true Repentance their Sins may he for-
given theniy and then this Heavenly Food Jhall he ad'
miniftred and reached out to them.
As this Eating and Drinking then is a fcederal
Rite, and in Confirmation of the New Covenant,
it requires that we fhould be faithful and fincere in
doing of the fame. And then we come worthily,
and partake of it as we ought, when we truly re-
pent of all our Sins, according as we profefs; and
2iXt fully purpofed^ according as we promife, at all
times after fo to do.
3^/)', A third End of our Eating Bread and
Drinking Wine in the Lord's Supper, is, to con-
firm a League of love and Friendjhip with all Chri-
fiians: And this requires that we lay afide all En-
vy^ Hatred^ and malicious Thoughts ; and come to
it in Peace and Forgivenefs of all who have any
ways offended us.
We muft not come to it in Envy., Hatred^ and
malicious Thoughts ; for that were to give the Lye
to ourfelves, and to contradidl our own ProfefTions.
For when we come there to partake, of that one
* 'O i'TtiffiLvjr^ vr^o(r(pmMctra, 7$ A«a» »t« roc aytet, rois
AyUii. Conllit. Apoft. 1. 8. c. 13.?. 4B4. 'lorn. prim. Conal.
Ed. Par. Lab.
f Ubique myflerii ordo fervatur, ut prius per remiffionem pecca-
torum vulneribus medicina tribuatur, poilea alimonia menfa; Coe-
leflis exuberet. S. Jmbrof Comment, in Luc. I. 6. f. 9.
E 3 Brcady
54 ^f Coj7tmwiicattng Worthily. Part I.
Breads we profefs ourlelves, as has been fhewn, to
be all one Bod)\ and that we are all the Body of
Cbrifl, and Members one of another. We folemnly
declare, that we will be Friends, from that Day
forwards, with all Perfons, and fully reconciled even
to our bitter Enemies, and to thofe who have
given us the higheil Provocations, tho' not for
their own Sakes, yet for the Sake of the bleffed
Jefiis, who has bore a thoufand Times more from
us, and deferves infinitely beyond what this comes
to at our Hands. We promife mutually, that we
will lay afide all little Piques, and not fall out into
Quarrels or Contentions, nor bear Ilhwill, or be
vexatious among ourfelves, nor feek our own Plea-
fare, Honour, or Advantage, at our Brethrens Lofs.
But that we will all have a compafTionate Senfe of
each other's Infirmities, and a tender Concern and
diligent Care for each other's Welfare •, that we
will live as Members of the fame Body, which all
feel what befalls any, and are all folaced with the
fame Joys, and all languifli in the fame Sorrows,
and all unite in the fame Ends, and all bear the
Weaknefies, and fupply the Needs, and feek the
Good and Pleafure of each other, as they do their
own. All this Good will and Brotherly- kindnefs,
Peace and Forgivenefs towards all Perior^, we pro-
fefs in eating together at this Feaft, and therefore
it is mioft unworthy Dealing if we want them, and
are even then afled by Hatred. Envy, rtnd mali-
cious Thoughts, which are moft oppofite and con-
trary to them.
Thus it is neceflary when we confirm this League
of Love and Friendlhip to our Brethren, that we lay
afide all Envy and lU-will, and have perfed Cha-
rity towards all Men. Ai>d this Charity mud be
fhewn, as in Prayers and good W^Jhes at all 'Times ^
and in courteous Carriage and good Offices^ as oft as
Chap. 2. Of Communicating Worthily. ^^
we have Opportunity^ towards all Pcriom -, To pai -
ticularly in giving Alms^ and affording Rclitf to
fuch as are in M^a}:t and NeceJJity, For the League
of Love whereinto we are then to enter, and whuh
Chrift exads of us, is not only to beitow/^zr IVcrds^
or compajftonate Looks^ or faint fViJhes\ but if we are
able, to relieve as we have Opportunity, and rd|--
ply thofe who ftand in Need of our Subftance, If
a Brother or Sifter he naked, fiiys St. Jaf/ies, or dc-
ftitute of daily Foody and one cf sou Jay to thcmy de-
part in Peace, he ye "joarmed or filled, nctwilhftanding
ye give them not thofe things which are necejfary for
the Body, what doth it profij? Jam. ii. 15, 16.
My little Children, faith St. John, let us 7iot love in
Word only, neither in Tongue, hut in Deed and in
Truth: Andherehyy i. e. by this ufeful operative Clia-
rity, we know that we are of the Truth, and fiall
affure our Hearts before him, i Joh. iii. 18, 19.
And thus the ancient Chnftians conltantly ulcd to
do, in the Apoftles Times. For then at every
Lord's Supper, they had another Supper of their
own, which they call'd a Love Fraft, or Fcafi cf
Charity, Jud. 12. This confided cf fuch Provi-
fions, as every Communicant brought along with
him ; they who were rich brought in much, and
the poorer Sort lefs, but when it came, they all
fate down in a Brotherly Way, and fliared in com-
mon: Which wlien the Corinthians failed to do,
every one eating as they came, without tarrying
for their Brethren, and the Rich taking their own
large Portions to themfclves ; and leaving the
Poor to blufli at the Scantinefs of theirs •, the i\po-
(lle reproved them fharply, telling tl.em how
much they prophaned this Holy Feafl: by fuch
corrupt Ufage. In ea/ij:g, fays he, at this Feail,
inflead of joining all like loving Brethren at a
common Supper, Every one iakelh before clhcr his
E 4 czvn
56 Of Communicating Worthily. Part L
own Slipper^ or that which he brought for bis own
Share: And one who brought little, is hungry
through his Scarcenefs •, and another^ who brought
much, is drunken with the Excefs of his. Shall
J praife you in this? I praife you nol^ 1 Cor. xi. 21,
22. And when this Way of being charitable to
the Poor at this Feaft, was laid afide, by reafon of
Abufes crept into the fame, another was flill ufed,
which to this Day is pradifed in moft and the beft
of our Churches, as it is fit it fliould be in all, and
that is, having Offerings for the Poor at every
Communion, which may afterwards be diftributed
among them. Which is a moft proper Way, and
excellent Opportunity, not only of exercifing that
Charity which therein we profefs to them *, but alfo
of exprefling our Thankful nefs to our Blefied Sa-
viour, for the invaluable Benefits which we have
received from him. For in being thus kind to his
poor Members, whom he is fo tenderly concerned
for, we make fome flight Return and poor Requital
unto him, who puts their Receipts upon his own
Score, taking what we do to them as done to his
own Perfon. Inafmuch as ye have done it unto thefe
my Brethren^ ye have done it unto me^ Mat. xxv. 40.
And thefe are the Things which muft render
our eating and drinking, as it is in Confirinatioii
of a League of Love and Friendjhip with all our Bre-
thren ^ worthy of that Signification, We muft lay
afide all Envy and malicious Thoughts^ and come to it
in Forgivenefs of all thofe who have offended us,
and in Charity to all our Neighbours, which we muft
exprefs, as in other Things, fo particularly in giv-
ing Alms to fuch whofe NecefTities require it of us.
And all thefe the Scripture itfelf marks out, as
FiecetTary Qualifications in all worthy Communicants.
Let us keep the Feaft y fays the Apoftle, not with the
Leaven of Malice^ i Cor. v. 8. When ye come toge-
ther
Chap. 2. Of Communicating Worthily, 57
tber into one Place^ fays he again, / hear there be
Divifions among you ; And, when there are fo, this
is not to eat the Lord's Supper, one End whereof is to
unite you, i Cor, xi. 18, 20. If thou bring thy Gtft
to the Jltar, fays our Saviour, and there rememhreft
that thy Brother hath aught againft thee, leave there
thy Gift before the Altar, and go and fir ft be reconciled
to thy Brother, and then come and offer thy Gift, Mat.
V. 23, 24. And as for the Dijiribution of Alms at
this Time ; that, as we faw, was the Apofiolical
Way in the Lovefeafts, as alfo in the Colleofions for
the Poor, as every Man had laid by him in Store, on
the firft Day of the IVeek (when they always had a
Sacrament) which St. Paul mentions, i Cor. xvi. 2.
And when thefe Feafts failed, yet thefe Colledions
and Offerings at the Lord's Table dill continued,
and do in mod Places, which in this Refpe6t are
fit to be Patterns to all others, unto this Day.
And thus at laft we fee, wherein the Worthinefs
of eating and drinking in this holy Feaft confifts,
and what Tempers and Difpofitions in us, are wor-
thy of all thofe Ends, which are fignified and de-
figned by it. We mud eat and drink, in Remem-
brance of J efus Chrift, and of his dying for us, with
Honour and Reverence, with a careful Concern to
maintain and -promote his Honour among others,
with Mindfulnefs of his Commands, and Refolutiom
of Obedience, as he is Lord over us : With Love
of him for his Kindnefs, and Delight in his Benefits,
and thankful Acknowledgments, and grateful Returns
for all his Favours, particularly for his fubmitting
to tafte Death on our Account, as he fo highly be-
friended, and infinitely obliged us : and with an hum-
ble Senfe of our own tlnworthinefs, and an utter Ab-
horrence of all our Sins, which were the Caufes of
all his Sufferings •, and with an intire Refignation of
.Gurfelves, both Souls and Bodies, to his Ufe, to be
em-j
58 Of Communicating Worthily, Part I,^
employed as his own Purchale in what he pleafes,
as his Death was a Sacrifice for our Sins^ where-
with he bought and redeemed us. We muft eat
and drink in Confirmation of the New Covenant ^
profefling our Confent to the Terms thereof, and
our Refolution to ftand by it, in all Smccrity and
Faithfiilnefs '^ coming to it with that true Repen-
tance of all our Sins, and with thofe obedient Hearts
which we protefs ; and with 2i fidl Purpofe of making
all that good afterwards which we promifed in the
fame. And, lailly, we muft eat and drink in
Confirmation cf a League of Love and Friendfinp
with all our Brethren^ laying afide all Env^ and
Malice towards them, and making Refiitution where
we have wronged them, and forgiving them hear-
tily where we have any Grudge againft them ; and
giving Alms as our Ability and their Neceflities
Ihall require the fame, and fo being in perfed
Feace and Charity with all Men.
And if we believe all thefe 'Things^ and are car-
ried on by fuch Belief to all thefe T'empers and Per-
for7nances^ we have that Faith which will render us
worthy Cemmunicants^ and acceptable to God at all
other Times. If we believe Jefus Chrifi to be our
Lord and Mafter, and thereupon do reverence^ ho-
nour^ and obey him ; if we believe him to be our
beft Friend and Benefaulor^ and thereupon do lovi:
him, and delight in him, and are thankful to
him -, if we believe that he fJjed his own Hearths
Blood for our Sins^ and for the Redemption of our
SoulSy and thereupon are humbled with the Senfe of
our own Unworthinefs^ and abhor our Sins, which
have proved fo mifchievous, and ref:gn up both
our Souls and Bodies wholly to his Ufe, as they are
his own P ur chafe : If we believe that his Death
procured us the Grace and Blejfings cf the New Co-
venant, which promifes all Believers Pardon upon
their
Chap. 3. Of Communicating Worthily. 59
their Repentance^ and ihe Holy Sptni's help upon their
cwn fine ere Endeavours^ and eternal Life upon their
intire Obedience ; and thereupon do heartily confent
to it, and perform that Repentance and Obedience
which are the Conditions thereof, and are faithful
and fincere in our Promifes and Resolutions to
{land by the faine. And, laflly, if we believe
that he requires us to love^ and uve in Peace with
all the World ; and thereupon in this holy Sacra-
ment do confirm a League of Friend JJ.ny with all our
Brethren^ laying afide all Enmity and Hatred^ and
being in perfed Charity with ai! Men : If we have
all this Faith^ I fay, which, as appears, is tho-
roughly exercifed in this blefled Sacrament ; and
can fht^w all the<e Fruits thereof, in thrfe Tem-
pers and Performances being effeded by it ;
we have that true, f^ving^ and juft-ffing Faithy
which the Scripture fpeaks of, which purifies the
Hearty Ads xv. 9. and works by Love^ Gal. v. 6,
and is lively in good fVorks, Jam. ii. 20, 26. And
this will make us worthy Communicants at this Feail,
and welcome to God at all other Times.
CHAP. III.
A further Account of this Worthi?tefs^
The Contents.
nefe recited Tetnpers are 7iecefifary in the Perfon com^
munlcating^ but are not all neceffary to be ex-
prefly exercifed in the Time cf Communion. A Di-
rection in which of thefe Tempers it may be fit to
lay out our Devotion at that Time, All thefe are
pro-
6© Of Communicati?2g Worthily. Part t.
provided for in the Churches Prayers^ fo that
we may exercife them worthily^ if we go along de-
voutly at all the Parts of the Communion'Service.
IN the former Chapter, I have reckon'd up
thofe Tempers which render us worthy Com-
municants^ and fit us to be bidden welcome at the
hordes Supper^ whenfoever he is pleafed to invite
and call us thither.
But of them I muft obferve, that altho' they
are neceffary in the Perfon communicating^ yet are
they not all of Necejfity^ to be particularly and
exprefly infifted on in the i'ii7ie of Communion,
They are all neceffary^ I fay, in the Perfon com-
municating,, and he is not worthy to remember fuch
a hord and Saviour^ to figp the new Covenant with
Almighty God^ and a League of Amity and Friend-
Jhip with all the Chrifiian IVorld^ who wants any of
them. They are altogether due from us, as we
have feen, and may in all Reafon be expe5fed of
us, as we ftand in thefe Relations^ and are admitted
to thefe Employments : So that we adt unworthily^
and fail of our Duty, if our Souls are not endowed
with them, when we are in thofe Capacities, and
about thofe Performances which do fo juftly chal-
lenge and call for them.
But they are not all neceffary to he particularly
and exprefly infifled on in the 'Time of Co?nmunion,
They will be all implied^ it is true, and virtually
contained in what is then done •, but they are not
all neceffary to be particularly infifted on. And
for this there is a very good Reafon, becaufe that
Time doth not ordinarily allow fufficient Space for
the fame. For mod Communicants are not of
fuch adlive Minds and quick Apprehenfions, as
that they can purfue fo many Bufineffes, or work
tliemfelves up iirto an exprefs Fervour of fo many
parii-
Chap. 3; Of Communicating Worthily. 61
particular Tempers at one Exercife. And thofe
that are, chufe rather often-times to fix upon fome
few, that fo, having the more Time to ftay upon
them, they may raife themfelves up to greater
Degrees, and adt them over in much higher Mea-
lures. And becaufe, where all cannot be exercifed,
it is of great Ufe to know which are bed and fittefl:
to be Tingled out, I (hall here fet down which of
all thofe Tempers I conceive it were moft proper
to ftir up at that Time, and vigoroufly to exert
and heighten in our own Minds.
If any, then, who come to the Holy Commu-
nion, find that they are either tired out with the
Lengthy or diftra^ed by the Variet'j of fnany Parti-
culars, and that their Devotion in this Feaft goes
better on, and is more full and perfedl when
they reftrain it to a few ; I think they may do
well to lay it out in thefe that follow.
In rememhring our Saviour Chrifl, who, as then
we are to believe, died for us, and purchafed us
the New Covenant by his Death, ofi^ering us the
Pardon of our Sins, upon our true Repentance,
and his Grace and holy Spirit to help on our fin-
cere Endeavours, and eternal Life upon our intire
Obedience : In remembring him, I fay, we may
do well to fhew,
ifiy A joyful and affe5fionate 'Thankfulnefs for this
his unfpeakable Love and Benefits, particularly
for his dying for us.
id^ An intire Refignaiion of ourfelves^ both Souls
and Bodies, to his IJje^ as they are his own Pur-
chafe : In which two confifts the main Worthinefs
of this Part, they being the Things which are
mod becoming us in this Remembrance.
And in confirming the New Covenant with Al-
mighty God, whereto we muft believe we are then
invited, we may add.
6z Of Communicating Worthily. Part I.
3 J, Repentance of all our Sins^ particularly of all
thofe which we find are moft apt to win upon us ;
and 7nake him Proinifes that in all the Inftances of
Duty, but in them efpecially, we will join our
Endeavours to his Grace, and obey his righteous
Laws ; and when we promife this, it mud be with
a fine ere and faithful Hearty and with full Inten-
tions of Performance, which are the great Duty
incumbent on us in thefe Engagements.
And in confirming a League of Love and Friend-
fiip with all our Brethren^ which we muft think
with ourfelves that we are then called to likewife,
we may exercife,
4^Z^, Charity towards allPerfons^ forgiving all who
have any ways offended us, and laying afide all
Envy, Strife, and malicious Thoughts, and re-
folving to jQiew Kindnefs both in Word and Deed
to all about us, nay to all Men, as we have Abi-
lity and Opportunity, but to the Poor efpecially,
who ought not to be forgotten at fuch Times ;
which is the great Thing required of us, and be-
coming us in this Part of the Service.
So that when we come to the holy Communiony
where we are all called to remember Chrifl^ particu-
larly in his Deaths to feal the New Covenant with
Gody and a League of Friendjloip with our Brethren ;
we may do well to exprefs ourfelves joyfully and
affeolionately thankful for all his Kindneffes, efpeci-
ally that of his dying for us, and refign up our--
felveSy both Souls and Bodies, to his Service, and
repent of all our Sins^ making him faithful and un-
feigned Promifes of our Amendment of the fame,
particularly of thole wherein we are mod liable to
do amifs, and fhew ourfelves in Peace and perfeB
Charity with all Perfons. By thefe Things we fhall
duly anfwer the Ends of this Feaft, and in them
lies the great Worthinefs . of our Carriage at it.
And
Chap 3. Of Communicating Worthily. 63
And this our Church has fufficlently intimated to
us in her publick Catechifm^ when in Return to that
i^^eftton^ 1^'hal is required of them that come to
the Lord's Supper ? It gives this Anfwer \ To re-
pent them truly of all their Sins^ ftedfaftly purpofing
to lead a new Life ; to have a lively Faith in God's
Mercy thro* Chrift (which as we have feen, is tho-
rowly exercifed from the Beginning to the E7id of
this holy Sacrameutj to have a thankful Remem-
hrance of his Deaths and he in Charity with all
Men,
When we come therefore to the holy Sacrament,
whilft the Minifter hicnfelf is communicating, or
whilft others are receiving, we may lay out our-
felves on thefe Things, and fpend the Time iq the
Exercife of thefe Duties, a6ling them over in de-
vout Prayers and holy Meditations by ourfelves.
Or if we are not able of ourfelves, but need the
Help of others to fugged Thoughts, and to go
along with us in this Service, let us join heartily
in the Church's Prayers,, which it has appointed for
this Purpofe : For in them we have an Exercife of
all thefe Virtues, and they have excellently pro-
vided for our Needs in this Cafe ; fo that we may
duly exprefs thefe Tempers, if we are careful to
join fervendy with the Minifter in all the Parts of
the Co7?imunion Service. And becaufe it may be of
Ufe to fome, to fee how all thefe Duties are ex-
ercifed in it, that fo, being aware of it, they may
particularly defign them when they come to it ; I
will fhew it of them all particularly.
I. It leads us on to an affe^ionate Thankfulnefs
and joyful Praife,, the firfi great Qualification, in
a Strain which truly to me is moft tranfporting : For
thus it helps us to give Thanks before Receiving.
It is very meet,, rights and our hounden Duty^ that
v:e Jhould at all TimeSy and in all Places^ give
"Thanks
64 Of Communicating Worthily. Part I.
nanks unto thee, O Lord, holy Father, ahnighty,
everlafting God : therefore with Angels, and Arch-
angels, and all the Company of Heaven, we laud
and magnify thy glorious Name, evermore praiftng
thee, and faying. Holy, Holy, Holy, Lord God of
Hojis, Heaven and Earth are full of thy Glory:
Glory he to thee, 0 Lord mofi High.
And thus again after it :
Glory he to God on High, and in Earth Peace, and
Good-will towards Men, We praife thee, we hlefs
thee, we worjhip thee, we glorify thee, we give
thanks to thee for thy great Glory, O Lord Gody
Heavenly King, God the Father Almighty,
O Lord the only hegotten Son Jefus Chrifl, O Lord
God, La??ih of God, Son of the Father, that takeft
away the Sins of the JVorld, have Mercy upon us.
nou that takeft away the Sins of the World have
Mercy upon us, ^hou that takeft away the Sins of
the World, receive our Prayers. "Thou that fitteft at
the right Hand of God the Father, have Mercy
upon us.
For thou art only Holy^ thou only art the Lord,
thou only, O Chrift, with the Holy Ghoff, art 7no§l
high in the Glory of God the Father,
All which are Words exprefling joyful Praife
and affeolionate 'Thankfulnefs fo meltingly, that bet-
ter, I think, have not yet been thought of.
2. It leads us alfo to refign up ourfelves, both
Souls and Bodies, to his Service, in the Prayer im-
mediately after receiving, in thefe Words.
And here we offer and prefent unto thee, O Lord,
ourfelves, our Souls and Bodies, to he a reafonahle,
holy, and lively Sacrifice unto thee \ humUy hefeeching
thee, that all we who are Partakers of this Holy
Communion, may he fulfilled with thy Grace and
heavenly Benedi5iion.
3.1c
Cha^. 3. Of Communicating TVorthilj. 6^
3. It leads us in profefTing an hufnhle and hearty
Repentance of all our Sins, and making God our
faithful Pro7nifes of ?tew Obedience, in the Invita^
tion to communicate, and in the Confejfion of Sins
before receiving, in thefe Words :
Te that do truly and earnefily repent you of your
Sins, and intend to lead a new Life, following the
Commandments of God, and walking from henceforth
in his holy JVays -, draw 7iear with Faith, and take
this Holy Sacra?nent to your Comfort^ and make your
humble Confejfion to ahnighty God, meekly kneeling
upon your Knees,
Almighty God, Father of our Lord Jefiis Chrifl^
&c. We acknowledge and bewail our mayiifold Sins
and IVickednefSy which we frofn Ti?ne to Time mofi
grievoujly have committed, by Tfhouglot, Word, and
Deedy againjl thy Divine Majefiy, &c. M'e do ear^
neftly repent, and are heartily forry far thefe our
Mif doings, &c.
And to prepare us for this Profeflion of Repefi-
tance in this Place of the Service, I think it very
advifeable to take what Time there is, whilft the
Bread and Wine are in preparing before the Be-
ginning of the Ojfice, to recollefl out particular SinS
which we are moft liable to incur, and at every
one of them to make God Promifes, and fix Re-
folutions of amending thfem in our Minds •, after
which we may the better fay in general, we repent
of them, and will no more commit the fame ; and
thereupon beg Pardon for them, and receive Ab'
folutio72, as it is in this Part of the Service.
4. And laftly. It leads us to adt Peace and Charity
towards all Men, when in the Exhortation before
Receiving, it tells us we mud be in perfeEl Cha-^
rity with all Men ; and in the Invitation, calls fuch
as are in Love and Charity with all their Neighbours .*
At which Words our Hearts may ftrikq in with ic,
F and
66- Of Communicating Worthily. Part \i
and earneftly profefs that they at frefent are,
and are fully refolved at all Times afterwards fo
to be.
Thus doth the Church itfelf, in our ptiUick Ser^^
ince^ go before us ; and lead us on in thefe great
Duties of jO)fiil Praife and Thaitk/ulnefs, of Rejig-
nation of oiirfelves^ of Repentance and faithful Pur-
pfes and Promifes of Obedience^ and of Charity to
allPerfons^ which are to render us welcome Guefts,
and worthy Communicants. Nay, it doth not only
call us to, and bear us Company in thefe chief Duties^
wherein above all confifts a Receiver's Worthinefs^
but alfo in moft others mentioned above, fo that
fcarce any Duty is required in us at this Feaft, but,
if our Hearts go along with the Office, it puts the
fame in ad, and makes a Place for it.
It exercifes our bu??ihle Senfe of our own Unwor*
ihinefs in the Prayer before Confecration^ in thefe
Words : We do not prefume to co?ne to this thy ^a»
Ue^ O merciful Lord, trufiing in our Right eoufnefsy
but in thy manifold and great Mercies. We are not
worthy fo much as to gather the Crumbs under th^)
^dble. And fo again in the Prayer after receivings
in thefe : ^ho^ we be unworthy^ through our mani^
fold Sins, to offer up unto thee any Sacrifice \ yet
humbly we befeech thee^ accept this our hounden Duty
and Service •, not weighing our Merits^ but pardoning
our Offences^ through Jefus Chrifl our Lord.
It exercifes our Hatred and Abhorrence of our
SinSy which caufed Chrift's Sufferings •, in the Con-
feffion of Repentance^ in thefe : The Reme7nbrance
of our Mif- doings is grievous U72io us^ the Burden of
them is intolerable.
And it exercifes our Love^ and Reverence^ and
Honour to Chrifl^ either in Words that exprefs it, or
in Things that imply it, being real Proofs and Ef-
Chap. 2' Of Communicating Worthifyl Sp'
feds thereof, in every thing that is done through
the whole Service.
If every Receiver therefore who has thefe Tem-
pers, doth but go alo?ig heartily and affe5fionately
v>'ith the Church'* s Prayers^ and join with the Mi-^
nifier and the Congregation in the Communion Ser*
vice ; he ads them over as he ought, and doth
Honour to his Saviour, and is a worthy Commu-
nicant: He fhews all thofe Qualifications which
God has required, and receives as a worthy Gueft,
if he can do nothing more than go along and
ftrike in heartily at every Part of the publick IVor-'
/hip. And if, when he wants Help and Employ-
ments for his Thoughts, he join heartily in the
Prayer, which is made at the Offering of the
Bread and V/ine to others, either before or after
he has received the fame himfelf. Which I fpeak
not for the Eafe of thofe, who, either by their
own Invention^ or the Help of Books ^ can fet their
own Minds on Work, and employ their own
Thoughts in meditating and ading over all thefe
Tempers, whilfl the Minifter is diftributing the
blefTed Sacrament : I fpeak it not, I fay, for the
Eafe of thefe Perfons, as if, beflde what they do ia
the Church's Prayers, they fhould not moreover do
what they can otherwife : But for the Sake of
others who have not thefe Abilities, that they may
not be difcourr>ged ; and to let them know, that»
if they are good Men, and have thefe Tempers,
there is Exercife of them fufRcient in the ■publick
Prayers^ were there nothing elfe from the Help
of Books^ or their own Invention^ to make them
worthy Communicants,
And thus we fee wherein lies the F/orthinefs of
Receivings and what Virtues are fie for him to ex-
ercife, who would be a- welcome Gueft at the Holy
Cornmunion, When he remembers the Death of
F 2 Chrifi^
68 Of Communicating Worthily. Part I,
Chr'ift^ . and confirms the New Covenant with al-
mighty God, and a League of Love and FriendJIoip
with all the Chriftian fForld, by eating Bread and
drinking PFine, according to Chriil's Appointment,
he muft exercife himfelt in jo\fid Praife, and af-
fe^lonate Thanks, and Refignation of his whole Alan,
both Soul and Body, to Chrift^s Service, and in
Repentance of all his Sins, making God faithful
Promifes of new Obedience, and in Charity to-
wards all Perfons : All which he may exprefs in
joining heartily with the Church'' s Prayers, befides
what he doth whilft the Bread and Wine are in
preparing, or whilft others are communicating,
in his own Meditations, And if he believes thefe
Things, and is carried on by fuch Belief to thefe
Performances ; he is welcome to the Table of our
Lord, and^ niay juftly efteem himfelf a worthy
Partaker of this blelTed Sacrament.
C H A P.- IV.
Worthy Receiving not extraordinary difficult 'y
and of Unworthinefs to communicate.
The Contents.
'To filence the Complaint of extraordinary Difficulty
of coming worthily to this Sacrament, three Things
noted. I. All the Particulars of worthy Receiv-
ing, are necejfary Parts of Duty, and of a good
Man : So that no more is required to ft us for re-
ceiving the Holy Sacrament, than is required to fit
m to die^ or to g/y to Heaven, 2. they are all
ecef-
chap. 4. Of Comnmnicating Worthily. 69
fiecejfary §nalificatlom of an accept a v. -
Vow^ or I'bankfgivvig ; fo that no mo^ is >
to it, than to a worthy Difchargi- of all uibc^
of Religion. 3. However they may he cotnmende<.,
yet are they not necejjarily required^ in more intenj'e
and tranfporting Degrees, in /'/, than in otke-^ ^■^-
ftances of Devotion, ^ke only Unworthincfs wbitb
can put us by this Ordinancr^ is Impenitence :' If
Repentance will go down i-J:lh any Man, nothing
elfe need fick with him. 'This Point of worthy
Commnnicati'-ig fumm*d up,
HAVING hitherto fliewn wherein the ^yor^
thinefs of P.eceiving lies, and what thofe
Qualifications are which fie us for this holy Feaft :
I fhall now only note fjire Things, that may
file nee all good Mens Conq'L.^Js abjui the Hardjhip
thereof^ and fhew plainly who they are that are mi-'
worthy to pin in it, and fo conclude this Point.
id, I fhall note fomc Things that may reconcile
all good Mi?ids to this Feajl^ and filence the Coni"
plaints of the Hardfhip and extraordinary Difficulty of
coming worthily to partake in it. And this had
need to be done, and may prove of great Ule
when once it is done ; becaufe one chief Thing,
which caufes even good People to come io feldofn^
is the apprehended Difficulty and extraordinary Solem^
mty of the worthy Receiving,
Now to fatisfy all good Souls in this Point, and
to remove thefe hard Thoughts of it, I would fug-
geft to them thefe three Things :
I ft. That all thefe Tefnpers, which are required to
a worthy Communion, are neceffiary Parts of Duty,
and of a good Man *, fo that no more is required of
us to ft ourfelves for receiving the Holy Sacra?nent^
than is required to ft us to die^ or to go to Heaven.
F 3 They
76 Of Communicating Worthily. Part I.
They are all necejjav^ Parts of Duty^ and of a
good Man. Ic is necelTarily required of every good
Man, who would ferve God and be accepted with
him, that he * honour his Lord and Mafter Jefus
Chrift^ and be careful to ^ obey him •, that he
be ^ affe^ionately fenftble of all the Kindnejfes which
he has done, particularly in dying for him, and
mod heartily ^ thank him for the fame ; that he
be * himhled under the Senfe of his own Sins, and
utterly ^ abhor them*, and refgn up himfe If both
'€ Soul and Body, to his Saviour's Ufe, who has
bought and made a Purchafe of him with his own
Heart's Blood; that, having ^frfi believed in
Chrift^ he fincerely confent to the Terms of the New
Covenant^ and enter into it, performing and promif-
ing th3.t '^ Repentance^ ^ good Endeavours^ and ^0^^-
dience which are required by it, in Expedation of
that Forgivcnefs, Grace^ and eternal Happinefs which
are propofed therein ; and laftly, that he fliould
^ lay afide all Envy and ma^Jcious Thoughts and "/i?r-
give Injuries, ^ repair Wrongs, be at p Peace, and
live in '^ Charity with all the World. All thefe are
Duties indifpenfably required by the Gofpel of
Chrift, as appears by the Places referred to below ;
they are no indifferent Things, but are abfolutely
neceffary in every Chrifiian, who would fecure his
Peace with God, and be fure at laft to go to Hea-
ven. And they, as we have feen, are the very
Things, which the Worthinefs of communicating
confilTs of. So that to be perfonally worthy for the
Communion, is tiothing more than to be an accep-
^Phil. ii, 9, 10. ^Luc. vi. 46. cjam. 1. 12.
«iEph. V. 20. «Matt. V. 3. *"Prov. viii. "13.
Si Corvi. 19,20. ^Mar. xvi. 16. iLuk. xiii. 3.
k^Phil. ii. 12. ^ Heb. v. 9. "^Gal. v. 20, 21.
*»Matt. vi. 15. »Ezek. xxxiil 14, 15. PRom. xii. x8.
9 Col. iii. I A.
tably
Chap, 4. Of Communicating Worthily. ji
tably good and religious Man: To have all thofe
Virtues which conftitute a Saint^ and are neceffary
Parts of that Obedience and holy Living, which
muft get us all an Intereft in Chrift^ and fecure our
Title to eternal Salvation. And therefore if any
Man is contented with thofe Duties, which God
exacts of him to make him a good Man ; he has
no Caufe to complain of thofe, which are neceffary
to a worthy receiving. And if he doth repine at
them, and refrain from the Lord's Table, becaufe
he will not be at the Pains to acquire them ; it is
plain, that it is not the HardJJnp of the Sacra??ienty
but of an Holy Life, that he is difturbed at ; and
the fame Difficulties which drive him from the
Co??imunion, if he underftand himfelf, muft drive
him alfo out of his Religion, and the PFay to
Heaven.
idly, Thefe Duties, which are required to a "uvor*
ih^ Receiving, are required alfo to every worthy
Prayer, Vow, and Tbankfgkmg -, fo that 'no more
Duties are required to our Worthinefs in this holy
Feafi^ than to our Worthinefs in all other A5Is of Re^
ligion. For unlefs a Man repents of all his Sins, and
is in Love and Charity with all his Neighbours, and
believes in Chrifi and all his Pro?nifes, and is ready
and refolved to obey all his Commandments ; and, in
one Word, unlefs he is a good Man, which fits
him for a worthy receiving *, he is not more wor-
thy to fay his Prayers, to give 'Thanh, to 7naks
Vows to God, or feal Covenants with him, than he
is to join in the Holy Communion.
He is not more worthy to fay his Prayers ; for
to the Acceptance of them all the fame Things
are required of him. If 1 regard Iniquity in 7ny
Heart, fays the Pfalmift, f. e, if I do not repent of
it, and turn away from it, the Lord will not hear
msy PfaL Jxvi. 18. And if Men would pray as
F 4 they
ya Of Communicating Worthily. Part f,
they ought, fays St. Paul^ and as they may
hope to be heard, they mud have both FaUb^
Pdace^ and Innocence to recommend their Petitions,
or lift up holy Hands without Wrath and Douhting^
J Tim. ii. 8. If jou forgive not Men their Trefpajfes^
fays our Saviour, neither will your Heavenly Father
forgive you your ^refpajfes. So th^it when ye pray^ fay
Forgive us our Debts we forgive our Debtors, Mat. vi.
1 2» 15. God fays the fame of an ill Man's Prayer^
that he doth of an ill Alan's Communicating, namely,
that he is mod unworthily in both, and (hall receive
a Curfe inftead of a Bleffmg, For as the Unworthy^
i, e, as has been (hewn, the wicked Receiver ("the
Worthinefs required being only that of a good
M^^n) eats and drinks his own Damnation, i Cor. xi.
29. io it is faid of the Unworthy, i, e. of the
'wicked Petitioner too, that he who turns away his
Ear from hearing the^ Law, even his Prayer Jhall
he an Abomination, Prov. xxviii. 9. and xv. 8,
Thus is every Man, who is unworthy to receive
the blejjed Sacrament, unworthy alio to pray to God,
the fame Thing being required to both : An i^npe-
mtent ill Man being utterly unfit for both, but a
truly penitent good Man, being fuch as he accounts
%vorthy, and moll anedionately invites to them.
Nay, he is not only unworthy to pray to
God^ but alfo, v/hilft that Ivipenitence lafts, to
gtve him Thanks, to make Vows, to covenant with
b:7n, or to have an Intercourfe and Communication
with his Divine Majefty in any other Adlions of
Reli^Jon, If he tells God that he is thankful for
his Mercies, whilft in the conftant Courfe of his
Life he difobeys him ; his Adlions plainly give the
Lye to his Words, and proclaim him a mod un-
grateful V^X^on. If he makes him Vows and Promifes,
^nd covenants to repent of all his Sins, whild he ftill
lives i7npemtcpjy and goes on in thern s he only
fpeak^
Chap. '4. Of Cmmiinkating Worthily. 73-
fpeaks him fair, intending no fuch Thing, and
therefore doth nothing elfe but ahufe and provoke
him. He doth nothing that honours God as ic
fliould, fo long as he is an ungodly Man, nor mu(t
hope in any Services or Religious Performances, to
be own'd and accepted by him. P'or God will have
nothing to do with ill Men in any Way, whilft
they continue impenitent in their Sins ; Chrift has
purchafed no Reconciliation for fuch, nor will he,
till they change that Courfe, have any Friendfhip
for them, or take any Complacence in them. He
will hear the Prayers, and accept the Thanks, and
truft the Promifes and Engagements of thofe only,
who are fully refolved to amend their Lives, and
become good Men : So that if any Man perfiRs
impenitent, which unfits him for Receiving, he is
alfo unfit for every Thing elfe, and unworthy to
perform any other A6tions of Religion.
As for this Bufinefs of wortb'j Cominnnicaiing
then, there is no more Caufe of Com.plaint againft
f/, for the Difficulty and HardJIoip thereof, than
there is againft all Religion. The fame Duties
which are required to a worthy Receiving, are no
lefs required to make any of us a good Man ; to
confer a Right to Heaven, to a worthy Prayer,
Promife, or Thankfgiving. So that if any Man
will not come to the Sacrament, becaufe he is
wicked, and will not be at the Pains to attain thofe
Virtues which are neceflary to a worthy Commu-
nion: If he underftands himfelf, he muft for the
fame Reafon keep back from Prayers, and Praifcs,
and all Pretences to Religion. For unlefs he will
labour after thefe Duties, and perform them, he is
unmeet to come to God, and is very unworthy in
all of them. And therefore fo long as he is imfd
for the Holy Sacrament^ he is unfit for every 'Thing
elfey and if he refolves to continue fo, may as well
relolve
74- Of Communicating Worthily. Part I.'
refolve to renounce his Baptifm^ and the whole
Chriftian ProfeJJion.
And as thefe Tempers, which are required to a
worthy Communion, are no more than is required
in every good Man, in every worthy Prayer,
Praife, or other Ad of Religion: So it is to be
obferved,
3J/3?, That hoivever they may he commended^ yet
are they 7iot neceffarily required^ as fome have ima-
ghiedy in more intenfe and tranfporting Degrees in it,
than they are in other Inftances of Devotion,
That which has deterred good People from the
blefled Sacrament, more than any Thing befides,
is 'their too awefid Senfe and Veneration thereof^ and
j'lacing it at too great a Difta^tce from other Parts of
Worfhip, They think no Virtues are worthy of it,
but what are exprefTed in Extacy and franfporti
and that when it requires the fame Duties with
other Parts of God's Service, it requires them in
much greater PerfeElion^ 2xA\far higher Me a fur es.
So that they imagine they may be worthy to pray
and praife God, tho' they are unworthy to com-
municate : And therefore they join in them ordina-
rily as there is Occafion for them, when, through
the Excefs of Reverence, they fcarce ever join in
this at all.
But this is a great Miftake, which, tho' it be
well meant, has a very ill EfFect, and affrights good
Souls from performing this Duty and Service, and
paying this Honour to their Saviour, when they
have no Caufe to be afraid of it. For altho' it be
comviendahle and defirahle, v/hen it can be had ;
yet it is not ahfolutely neceffary that fo it fliould be.
It is very co7nviendahle^ I fay, and much to be de-
fired^ that we Jhould excrcifs thefe Tempers in a higher
Degree in this Holy Sacrament^ than in other Parts of
Worjhip, It will be very well if our Prayers are
more
chap, 4. Of Communicating Worthily. y^
more fervent, and our Praifes more affe5lionatey
and if all the Virtues which we have Place to exer-
cife, are more ///// and flagrant then^ than at other
Times. For there we have Chrlfi^s Death repre-
fented, with the Heinoiifnefi of our Sins which caufed
it, and the inefii7nahle Benefits that come by it;
and we meet on Purpofc, to fix our Thoughts
and Contemplation on it. And that is the Confi-
deration, which gives greatefl Force, and adds
moft Strength to all our Duties ; ib that when we
come for that very Intent, it very well becomes us
for the Honour thereof to excel in them. And
upon this Account it will be very commendable,
and much to be defired, that we fhould be more
vigorous in all our Virtues at this^ than at any other
Ordinance.
But altho' this be commeyidalle^ and 77iuch to he
defired in us ; yet it is not necejfary^ or indifpenfahly
required of us, but that we ?nay communicate 'worthily
when it is otherwife. For we have thefe Tempers
in fuch a Degree, as is neceffary to our eternal Hap-
pnefs, we have fo much of them, as will render us
worthy and welcome Guefts at this^ as well as at
every other Ordinance of Chrifi,
And this is plain from hence, becaufe when we
have them in a,faving Degree, which would procure
our Acceptance in other Parts of God's Service,
they fit us for the Communion of Chrijl^ and of
glorified Saints in Heaven \ and fo cannot leave us
unworthy to communicate with hiin, and them here
on Earth, If we favinghj repent us cf all our Sins^
and are favingh thankful for all Chriji's Mercies^
and are favi?igly in Charity with all our Neighbours,
and have a faving Faith in Chriffs Protnifes j whe-
ther thefe Virtues be at the Pitch of t'he Strongs or
only of the PFeak in Faith, we are accepted wirh
him, fince he accepts both. And when once he
accepts
76 Of Communicating Worthily. Part t
accepts us, we may approach to him in any Place ;
when he allows of the Meafure of our Graces, we
may be welcome to flievv them forth, and offer a
Sacrifice of a fwect Smell, when we fend them up
to him in an-^^ or in all the Parts of his Worfliip
and Service.
Let a Man come then to the Holy Communion,
tho* it be without any Thing of extraordinary and
unwonted Tranfports, and only in that ordinary
Exercife of thefe Virtues, which gains him Accep-
tance in Prayer^ or Praife^ or other religious AUions\
and then let him not doubt, but that, altho' more
were better, yet is this good, and will render him
a worthy Partaker of the Lord's Supper.
And this, as we have great Caufe to believe, the
ancient Chriftians thought, becaufe they made it
not an extraordinary fe par ate Things as we do now,
but an ordinary and con ft ant Part of the Chriftian
Worfijip. It went ufually along with the other Parts
of the Service, and they who came to Prayers^
came alfo to the Blejfed Sacrament ; the fame Pre-
parations^ and the faine Perfons being admitted to
both. Thar, in the Apoftles Times, they met to
communicate^ as they met to pray, every Day ; and
breaking Bread, was no lefs conllant a Part, than
Prayer^ and Praife, of their Communion and FeU
lo'wjijip. All the Difciples at Jerufalem, fays St.
Luke, continued Jledfaftly in the Apoftles DoBrine and
Fellow fJoip, and in breaking of Bread^ and in Prayers,
A<5ts ii. 42. And again, they hontinuijjg daily with
cue Accord in the Temple, ana breaking Bread from
Houfe to Houfe, did eat their Meat with Gladnefs, and
Singlenefs of Heart, praifingGod, v. 46, 47. And af-
terwards, when their Members increafed, and
fiated Days were appointed for the publick Service
of God ; on the firft Day of the Week, when they
met for other Worfhip, the Communion always
wenc
chap. 4. Of Communicating Worthily, 77
went along therewith. Thus it is plain it was ia
the Apoftles Days, for then the Sunday JVor//jip was
expreflfed by breaking Bread t, which (hews, that it
was an ordinary and conjlant Part thereof. On ths
firfl Day of the JVeek^ fays St. Luke^ when the Bif-
ciples came together to break Breads Adls xx. 7. And
thus alfo it continued for a good while afterwards,
as is evident from the ninth Canon of the Apoflles.
And to fhew how fit tjiey eileemed all the Faithfid^
whether weak or Jlro?ig in Faith, who were worthy
to join in other Parts of Worfh/p, to join alfo in
this ; that Apoflolical Canon requires all the Faith-
ful, who come to the other Service, to ftay the
Communion, and to join in that alio. * All the
Faithful, that come to Church and hear the ScriptureSy
hut jiay not to join in the Holy Com?nunion and ths
Prayers for that Service, ought to be feparated and
Jhut out from the Lord's "Table, as they that bri?2g Con-
fufion into the Church, And the like is alfo in joined
in the Council of Antioch. *f All that come to Church,
fay they, and hear the Scriptures, but do not commu-
nicate in the People's Prayers, but turn away difor-
derly from the Eucharijl, fhall be excomm.unicated and
expelled the Church, and ?iot received again, till they
confefs their Fault, ayid fljew Repentance for it.
And thus we fee, however co?nmendable it may
be, that People fhould come to this Holy Sacra-
ment, with more intenfe A6ls, and higher Prepa-
ration, than would ferve to any other Parts of
'!rd^(J^Ov\cti Q ''"" TSP^ffiV-X)), y^ T» Ay'lcL f/s]*^' M^W* «V
etTA^iai k^Totvvlai rn fciWCAjij/ct, ct^od^i<Q-at ^pw. Canon. 9.
Can. Apoitol.
rriv el^Uu ii{]dL}^r\'\tv f iu^a^ietf, x^ rivet etTeL^idv t»t»?
^u^tfj^^i^ Kct^'ji^ y.il(Ai$iui. Concil. Antioch. Can. 9.
I Wor.
5^$ Of Communicating Worthily. Part L-
Worfhip ; yet that it is not iteceffary they fhould do
fo. They may be welcome and worthy Partakers
in this Ordinance, who are worthy to partake in
others ; fo that they are fit for it, who are fit for
any other religious Service ; the fame Virtues^
and the fame Degrees may fuffice thereto. For they
fit them to communicate with Chrift and with glo-
rified Saints in Heaven^ and fo muft needs fit them
to communicate with hitn^ and thein here on Earth,
They fitted Chriflians for it in the Apfiles Times^
when the Eiicharift was no extraordinary and fepa-
rate^ but an ordinary conftant Part of the Chi-iftian
Worfhip, For then, not only they whofe Virtues
were moft high and perfetl^ but all the Faithful were
called upon to communicate; and they who were
judged fit to meet at the Prayers and other Ser-
vices, were thought worthy to meet at the Lord's
Table too. And 0nce they fitted thern for it, in
thofe Days, it cannot be thought, but that they
mufl needs fit us for the fame in ours alfo.
As for thofe then, who have been wont to think
more hardly of the Holy Sacrament than of other
Parts of Worfhip, and how frequent foever they
were in them, to come but feldom unto it, by
Reafon of the apprehended Difficulty in a worthy
Partaking thereof: If they duly confider thefe
three Things they will fee caufe to change their
Mind, and forbear to complain any more againft
it. For the Virtues which are required ^of us in a
worthy Com?numon^ are all neceffary Farts of
Duty^ and of a good Man ; and are as much required
to a worthy Frayer^ Vow^ ^hankfgiving^ and every
other A5i of Religion •, and are not neceffarily required
in more intenfe and tranfporting Degrees in it, than
they are in other Inflames of Devotion, So that no
good Man has any Caufe at all to repine at it,
gr abftain from it. It lies hard upon, and can be
blamed
Chap 4. Of Communicating Worthilyl 7^
blamed by none, but thofe, who for the fame Rea-
fbn, muft blame every other Ordinance and Part
of divine Service, which requires as much of a
worthy Worfliipper as this doth; and who, at
the fame Rate as they call off it, muft renounce their
Chriftianity, and throw afide all Religion too.
And thus having noted fome Things, which
may help to reconcile all good Minds to this Blefled
Sacrament, and filence the Complaints of Hard-
fhip in a worthy Receiving of the iame : I fhall
proceed now,
2dl)\ To [hew plaml-j who are unworthy of it,
and what they muft do to fit and prepare the?nfelve$
for ity and fo conclude this Point,
Now thefe, in one Word, are all that are ijnpeni--
ient^ or that have committed any wilful or damning
Sin, and are 7iot fully fet againft it and purpofed to
amend it. For all the Virtues of worthy Receiv-
ing, as we have feen, are neceflary Parts of Duty,
and of a good Man •, fo that if any Perfon would
repent of all his Breaches of thofe Duties, and take
Care thenceforward to endow his Soul with them,
he would be worthy to be entertained at this Feaft,
and fit to be bidden welcome. Befides, if Repen-
tayice and forfaking all his Sins will go down with
him, there is no Man who pretends to Religion,
but may perform every Thing elfe which is re-
quired to this Communion. For there would be
no great Difficulty in paying Chrift Honour and Re-
verence, and following him with Love and ThankfuL
mfs, and rejigning ourfelves to his Ufe, and abhorring
of our Sins, if Repentance and Reformation were not
annexed to them. Men could love Chrift heartih\
and tbank him freely, and honour him abundantly,
and refign themfelves up to him wholly, and believe in
him chearfully, if he would not peremptorily re-
quire them to a??iend their Ways, and forfakc their
Sinsy
8o Of Communicating Worthily, Part I.
Shis^ which are the Things they place their chiefeft
Pleafure and Delight in. So that if any Man will
not fit himfelf for receiving* it is not for the Dif-
ficulty of other Duties, as if he could noi: brook
them ; but only for the Difficulty of Repentance,
fo that Impenite}7ce is truly at the Bottom. He will
not fatisf^ thofe who have fuffered by bi?n^ or forgive
thofe who have injured hi7n^ or be at Eeace ahd Wv^
in Charity with all Men, ^or renounce that Injuftice^
La/civ ioufnefs, Drunkennefs, or other knovm Sin^
which, in confirming the New Covenant^ he muR'
^romife God that he will depart fro?n. It is becaufe
his Heart Hicks to fome of thefe, or fome other
fuch like Tranfgreflions, and will not go off from
them, that he is an unfit and unworthy Man;
whereas, were it not for this, he could do all
Things elfe which are required of him.
He therefore, who is unworthy to communicate,
and unfit to receive the Holy Sacrament, is plainly
one who is impenitent \ who is guilty of fome
damning Sin, and is not refolved yet to leave it,
but intends flill to continue in the fame. He is ei-
ther a carelefs Man^ that lives at large in a con flan t
Courfe of Senfuality and IVorldlinefs, being wholly
given to heap up Wealth, or aim at Honour, or foU
tow Pleafure^ without Conviction, or m'aking any
Pretence at all to ferious Religion ; or, if he feems
to look towards God, and is careful in many Things
to pleafe him ; yet he ferves him not in all Points
as he ought, but allows himfelf in fo7ne known Sin^
continuing unreclaimed in common Swearing, Brun-
kennefs, Uncleannefs, Malice, Contentioufnefs, Fraud^
Oppreffion, Slander, Cenforioufnefs, evil Speaking, or
fome other damning Crime, which he will not be
at the Pains to leave for Chrift's Sake, or for any
Thing that he either has done, or would do for
him.
Now
Chap. 4. Of Communicatiiig WortfAly. 8 1
Now if any one of thofe, who read this Trea-
tife, are fuch as thefe, and I put the Matter to
their own Confciences ; I confefs they are not wor-
thy to come to the Holy Sacrament, till they
turn away from fuch known Sin, and repent of
the fame ; and would fin againd this Holy Feaft:
and their own Souls, if they fhould partake
therein before they have done fo. But then I
muft tell them withal, that as they are not fit to
come to this holy Ordinance ; fo, whilft they
continue in that Eftate, neither are they fit to
come to any other, or to any Thing elfe that
looks towards God, and their own eternal Hap-
pinefs. For fo long as they thus efpoufe awj
Number of Sins, or any one Sin againft God, and
daily repeat it when they have a Temptation to
it, notwithftanding their own Hearts are fenfible
that he has torbid it, or at leaft would have been
fenfible thereof, unlefs they had been wilfully
blinded, or by long Ufe hardened therein : So
long, I fay, as they are thus impenitent in any
known Stn^ they are not only imfit to come to the
Holy Communion^ but are alfo as tmfit to die, or to
go to Heaven, to pray to God, to utter Praifes, to
■make Vows to him, or to join in any other Actions of
Religion. For an impenitent Man, whilfl: he con-
tinues fuch, is God's profejfed Enemy, and is wel-
come to him at no Time but when he repents \ fp
that till that is done, he is acceptable in no Ser-
vice which he pays him
This then is the Danger of their State, who
lie impenitent in majiy, or In few known Sins :
They are unworthy indeed to receive the Holy
Communion, but they are equally unworthy to
join in Prayers, to give Thanks, or make Vows,
or die in Peace, or hope for Happinefs, or
G d®
82 Of Communicating Worthily. Part I.
do any Thing elfe that fliews them to be
Chriftians.
And if any Man's Confcience tells him, that
this is his State ; his Way is not to think there is
no Harm, if he doth but ahftain from the Com-
munion ; for, as I fay, he is as unworthy in his
Prayers and Praifes, and in every Thing elfe that
belongs to Religion ; but forthwith to repent y and
amend that Tran/greffion^ which (huts him out
from the Holy Sacrament, and from every Thing
elfe that looks towards Heaven, that fo he may
be worthy, and find Acceptance both in i/, and
in them too. This Repentance will reftore him
to the Favour of God, and gain him Acceptance
with him ; and then he is fit for this, and for
every other Part of God's Worfhip and Service,
and may worthily join in any of them.
And by this it appears who is unworthy of this
Feaft, and what he muft do to fit and prepare
himfelf for it. Every Man who is impenitent,
is an unworthy Communicant ; but if he will fe-
rioufly repent, and amend his Ways, he will find
no Difficulty in any other Duties which make up
a Believer's Worthinefs, but may then be a wor-
thy and welcome Guefl whenfoever he has a Mind
to come to the Lord's Table.
And thus I have done with the fecond Thing
which I propofed, namely, to fhew wherein the
Worthinefs of eating and drinking at this Feafi lies ;
which I have flayed the longer upon, becaufe
both the irreverent Approach of fome Men to it,
and the fcrupulous ahflaining of others from it, do
both take Rife from this Head, fo that it well
deferves to be carefully explained and clearly
flated.
And thus, having endeavoured to give fome
Help to all thofe who defire to communicate wor-
thily^
Chap. 4. Of Communicating Worthily, 83
thil'j^ by fliewing what is the Meaning of eating
Bread and drinking Wine in the Blejfed Sacrament^
and wherein the Worthtnefs of doing it lies : I fhali
proceed now in the third Place, to exhort and prefs
Men unto it^ by fhewing them how much it is every
good Chriftian*s Duty So frequent the fame^ and how
great the Benefits are that come thereby^ which
Jhould make them feek it of themfelves^ though they
were not commanded fo to do \ of which in the next
Part.
G 2 PART
§4 Of the Duty of Cotntniinicating. Part II,
PART IL
CHAP. L
Of the Duty of Communicating^
The Contents.
To comfnunicaie, is a Duty incumbent on uSy as ap-
pear s^ I. From the obliging Import of the Com-
mand about it, "This Command of Chrijl /hewn,
and fever al Notes siddedy which greatly recommend
and inforce it, viz. // is fuch an Inflance, as befi
Jhews our peculiar Reverence and Love to hi?n.
The whole Toke of Jewidi Ceremonies is taken
away, and only it, and Bapiifm, two cheap and
eafy Rites, are impofed injlead of them. It was
his laji Cofnmand, he gave it the Night before he
fitffered : In St. Paul*i Commiffion to preach the
Go/pel, it was particularly fpecified. We cannot
negle^ it^ without greatejl Danger to our/elves, as
appears from our Saviour'* s Words, John vi. 53.
which are /hewn to fpeak of it ; and fro7n the
Danger of neglecii?ig the Jewifh Pajfover, which
anfzvered to it. 2. From the obliging Nature of
thofe Things which are meant by it, viz. becaufe
we therein publickly own Chri/i and his Religion,
and fole??inly remember him, and confirm the New
Covenant with God, and a League of Friend/hip
zvith our Brethr^i, and are vouchfafed the higheft
Honour,
Chap. I. Of the Duty of Communicating. 85
Honour^ a?id receive Tokens of great eft Love^ and
Enjoyment of prefent Graces^ and Pledges of fu-
ture Glory from him : All which no good Man
ought y and no ifjgenuous Man will decline^ when be
is called to them, This Duty obliges thofe only who
are of Age for it •, and them too only at fuch
Times as they have an Opportunity a?:d a fit Occa-
Jion offered. An Objection againft its being a Du-
ty^ from I Cor. xi. 25. anfwered. The NegleB
of it is a great Sin, This God 77iay excufe in thofe
good Soulsy who thro^ Ignorance or Error are held
back^ and becaufe of their over-high Veneration for
ity think themfelves unworthy to come to it^ whilft
in the Honefty of their Hearts they thus miftake it.
But he will not excufe it in ihem^ when they are
better inforrn^d; and much lefs in others^ who neg^
le^ed it becaufe they are carelefs of ity or too wicked
and impenitent to receive it,
THE worthy receiving the Holy Sacrament,
which I have hitherto defcribed, is no indif-
fereftt Thing, which may either be do?je, or let
alone, according to Difcretion ; but an indifpenfa^
hie' Duty, wherein God has ftraitly bound, and
which he has peremptorily required of every grown
Chriftian,
And this will appear thefe two Ways.
ift. From the Expreffivenefs and obliging Import
of the Comffiand about it,
idly. From the obliging Nature of thofe Things
which are fneant by it,
ift. That every Chriftian ought to frequent th c
Holy Sacrament, and come to it as often as he is
called, and an Opportunity is offered for the fame,
appears from the Eapreffivenefs and obliging Import of
G 3 tU
86 Of the Duty of Communtcating, Part IL
the Command about it. For our blefledLor<ihas given
us his Command for it, and that with fuch parti-
cular Notes and Circumjlances, as fhew that he lays
a great Weight upon it, which muft needs oblige
all, who have any juft Regard for him, to fre-
quent it.
He has given us, I fay, his exprefs Command for
it. For thus St. Paul tells us, he did, when he
ordained this Feaft. He took Bread, fays he, and
when he had given Thanks, he brake it, and /aid.
Take, eat, This is m'j Body which is broken for you ;
This D O in Remembrance of me. And after the
fame Manner he took the Cup, faying. This Cup is
the New Teflajnent in my Blood', This D O ye, as
often as you drink it, in Remembrance of me, i Cor.
xi. 24, 25. And if we had nothing more than
this plain Command for it, it were enough to
make every Man, who would pleafe God, and
go to Heaven, to come thereto when he is in-
vited. For then ye are my Friends^ fays Chrift,
when ye do what foever I command you, John xv. 14.
And he that /hall break the leajl of my Command-
ments, and fiiall teach Men fo, /hall be leafi- in
in the Kingdom of Heaven, i. e. he Ihall not enter,
or have any Share at all there, Mat, v. 19.
But be fides this exprefs Command which he has
given for it, we have other Notes and Circumfiances
added, which gready recommend the fame, and
Ihew that he lays a particular Weight upon it.
For,
i/i, It is a Thing which is to be done purely
vpon his Account, having no other Reafon but his Cojn-
mand to bind and inforce it •, fo that if we have any
Love and Reverence for him, this is the befl Way
to fhew the fame. As for the Duties of Humi-
lity, Temperance, Juflice, Faithfulnefs, Gratitude,
Charitjy Peace^ Prayers to Gody and the like:
Though
Chap. I. Of the Duty of Communicating. 87
Though Chrift has told us of them, and has ex-
prcfly injoin'd ibem, as well as tbis^ yet is not he
alone in that, but they were fufficiently proclaim-
ed before he came, to the Jews, by Mofes and the
Prophets^ and to the Gentile Worlds by natural Con^
fcience. In declaring thefn^ he had an open way
made for him, and the Confciences of all Men
were ready to (Irike in with him, which, among
all good Minds, would much facilitate their Re-
ception. But in this Command, he ftands alone ;
for 72atural Reafon knows nothing of it, nor will
the Confcience of any Man, but a Chrijiian, oblige
him to it. So that here we have no Light but his
Word, no Motive but our Obedience to him to
perfuade it ; and therefore if we do it at all, it
muft be purely for his Sake, without any other
Inducement.
And this is a flrong Bond upon all who love
their Lord, and have any Peculiarity of Refpecl for
him^ . to obferve it. It is the true Caufe and Rea-
fon, indeed, why fome neglefl it, who prefume
to fhew this Negledt thereof, and perfift fecurely in
the fame, becaufe their own Confcience doth not
ftartle at it, and check them fo feverely for ab-
fenting from this Feaft, as it doth for Drunken-
nefs, Whoredom, Lies, Cheating, &c, which
have not only Chrift' s Laws, but natural Reafon
alfo to exclaim againfl them. And if Men have
no Love for their Lord, no peculiar Regard for
any things becaufe he has injoin'd them, or are
not duly inform'd of his Command about them,
thus it will be. But if any who fee that he has
made it their Duty to frequent this Holy Table,
have any peculiar Love and Regard to him -, they
will greedily embrace this as the bed Opportunity
of fhewing their Affeftion to his Service, fince
therein they can be f way 'd by nothing elfe, and
G 4 will
88 Of the Duty of Commtmkating. Part II.
will moft readily communicate, when he calls them
fo to do.
2 J/)', It and Baptifm^ thofe two cheap and eaf?^
Things, are the only pofttive Commands which our
Saviour Chrift has laid upon us, when he took off
the heavy Toke of the numerous, expenfive and labo-
rious Jewifh Precepts ; fo that out o^ natural Equity,
and to (hew our Thanhfulnefs for fuch a gainful Ex-
change, we ought moll readily to obferve them.
The Jews were loaded with a Numher of troii-
llefome and expenfive Rites, which had no Good-
nefs difcernable in themfelves, nor any thing but
the Revelation made by Mofes, to recommend
them to their Confciences : Such as the ^ forbearing
Swines, and fever al other forts of Flefh ; the wafi-
ing of their Bodies upon their f touching of any dead
Perfons ; and upon any corporal Uncle annejfes \
the :|: bringing Offerings and Sacrifice of fed Beafls, for
a P..eturn of 'Thanks, and for Propitiation upon any
Offences *, and many other cumberfome and coltly
Rites, which the Apoftle calls the Law of-camal
Convnandments, Heb.vii. i6. and ix. lo. and^^^^'
and beggarly Elements, Gal. iv. 9. which were given
in way of Command to them, not becaufe the
Things deferv'd it, but only that they might be
kept employ'd, as ufelefs Exercifes are to Chil-
dren, to hinder them from more hurtful Work \
and lb were luited only to the Infancy, and ISIon^
age of the World, Gal. iv. 3.
But from all this Burden of Ceremonies, under
which, as St. Peter fays, they, and their Fathers
groaned, and were opprejfed, Acis xy, 10. by the
coming of Chrift, we are moft gracioufly deliver-
ed. For he has abolifhed in his Flefh, i. e. by his
Peath, wherein he gave his Body for us, the Law
? Lcvit. xi. 7; t Numb. xix. 13. % Levit. xv.
Chap. I. Of the Duty of ComtHUnicating. 89
of Coimnandfnents contained in Ordinances, Eph. ii.
i^. He has blotted out the Hand'Writi?/g of Oidi-
nances that was agai?ifl us^ which ivas contrary to
us (hedging in the Church within the Jews,, and
excluding all us Gentiles) and took it out of the way^
nailing it to his Crofs^ Col. ii. i^. All this Law
of Jewijh Ceremonies he has abrogated, and pro-
cured us a complete Liberty and Exemption from
the fame, injoining us only thefe two cheap and
eaf'^ Kites of Baptijm and the Lord's Supper, in (lead
of it. And if any Man has but common Ligeimity,
and will return equitably for what is done ; and
much more, if he has any grateful Refenlments for
fo valuable an Exemption, he muft needs fubmic
with all Thankfulnefs to this gainful Exchange
and Lnpofition, and run to it with as much For-
wardnefs, as any Man would to pay twelve Fence
in full Difcharge o^ tzventy Pounds.
^dly. This Commandment about the Holy Sa-
crament, was his dying and lafl Co?nmand, he gave
it the very Night before he fuffered. ^he fame Nighty
fays St. Paul, in which he was betrayed, he took
Bread, and faid, 'Take, eat. This do in remembrance
of me, 2 Cor. xi. 23, 24. And this, had it come
only in the Nature of a Requeft, and not with the
uiuthority of a Command, muft needs have made
it of greateft Power with us. For it is-gv^e^-t In-
humanity, and fhews an hard Heart, to deny the
lafl Suit of a dying Perfon, though he were a
Stranger to us •, and bafe Ingratitude, and a Falfi-
f cation of all Friendfhip, to throw back_ the lafl
Re que fl of a dying Friend, efpecially, if he. is be-
forehand with us, and has done much more th^n
his Requeft comes to for our Sakes •, and th^greatefl
^Aggravation of all Difobedience, to flight the lafl
JVi'll and TVords of our Fathers, or Maflers, or
Others who have Right over us, and Pov/er to
command
^o Of the Duty of Communicating. Part IL
command us. And therefore fince our Blejfed
Lord, who came upon Earth for no other End,
but to do us Service, yea even to lay down his
Life for our Sakes, after all the Pains and Coft
which he has been at for us, has left this as his
laft JVilly and bdth intreated and injoined at part-
ing, that we fhould eat and drink in Remembrance
of him : If we have any Shame we cannot^ and if
we 'profefs any Duty, we dare not, and if we have
any Love for him^ we will not negled it ; but come
to it out of Mindfulnefs of our gone Friend and
departed Lord, as oft as we fhall have Opportu-
nity fo to do.
4/^/3?, It was thought by Chrift to be a Com-
mandment fo material, that when St. Paul received
his Commijfion to preach the Go/pel, it was by Name
infer ted, and particularly fpecified -, and this fpecial
Deftgnation of it, fhews that he was more than or-
dinarily concerned for it. / have received of the
Lord, fays he, or by his Revelation, when I was
call'd by him, that which I alfo delivered unto you,
as from him, namely, that the fame Night he was
betrayed, he took Bread, and faid, ^ake, eat, this
is my Body which is broken for you, this do in Re-
membrance of me, I Cor. xi. 23, 24.
Sthly, It is a Command, which, as the Scripture
plainly intimates, without great Banger to ourfelves,
cannot either be unworthily kept or negle^ed.
Without very great and apparent Danger to our-^
felves, we cannot come unworthily to the Holy Sa-
crament, For he that eats and drinks unworthily,
fays St. Paul, eats and drinks Damnation to himfelf,
I Cor. xi. 29.
And without a like Danger, we cannot negle5i, or
keep back from it. Except ye eat the Flefh of the Son
of Man, fays our Saviour, and drink his Blood, ye
have no Life in you, John vi. c^^. This the an-
cient
Cfiap. I. Of the Duty of Communicating 91
tient Churchy as is well known, underftood gene-
rally of eating his Flejh in the Holy Sacrament ;
which is the great Reafon they give for that Prac-
tice fo common among them, namely, why In-
fants are to partake of it. And of this, there is
great Caufe to underftand this Place. For it is
hard to think of any thing that can fupport fuch
full Exprejfions^ as eating of his Body^ 3.nd- drinking
of his Bloody befides eating Breads and drinking
Wine in the Holy Sacrament^ which he calls his Body
and his Bloody when he inftitutes it. Mat. xxvi.
26, 27, 28. And befides, in this very Place he
dire6ts us to his Body crucified., and given for the
Life of the World ; to fhew that the eating relates
to it, as it is fo reprefented^ which is no where done
but in the Holy Eucharifi. I a?n the living Breads
fays he, which whofo eats Jh all live for ever: and
the Bread which I will give^ i. e. to be eaten, i$
my Body crucified, which under that Notion is
reprefented only in the Holy Sacrament, or my
Flefjp which I will give for the Life of the World.
And except ye xhmeat theFlefh^ and drink the Blood
of the Son of Man^ ye have no Life in you^ John vi.
This Difcourfe, indeed, of eating his Flefh in
the Bleffed Sacrament^ was before the Sacrament it-
felf was inflituted. But fo was his Difcourfe of
Baptif7n to Nicodemus, before Baptifm was appoint-
ed for the /landing Rite^ whereby all Mankind
fhould be chrifiened, John iii. 5. And fo was his
Difcourfe to the People, of the Death he fhould
die., by being lifted up., .before he was crucified,
John xii. 32, 33. And fo was his Difcourfe of
raifing up the Te?nple of his Body after it fhould be
dejiroyed, before he was raifed fro?n the dead, John ii.
19, 21. And fo in this very Place, was his Dif-
courfe of giving his Flefh for the life of the World ^
which
92 Of the Duty of Communicating. Part II.
\vhlch they underftood not before he fufferedy
more than they did this Sacramental Eating of his
Flefh before tht Sacrament was appointedy Johnvi.
51. Our Saviour fpake feveral things by Antici-
pation in fiindry Places, as, from this laft Inftance,
it is plain he did in this ; which though his Hearers
did not at that time fully underftand, yet they
would afterwards. So that when other Reafons
evince him to have fpoke in this Place, of the Sa-
cramental Eating of his Body and Blood; the Sa-
crament's not being yet inftituted, is no good
Proof or Argument againft it.
Thus, is this Neceffity of eating his Flejh^ and
drinking his Bloody as ever we would hope for eter-
nal Life thereby^ fpoken of the Lord*s Supper ^
wherein we feaft upon them. And we need not
wonder, that it fliould be fpoken thereof: For it
is no more than is exprefly fpoke of Baptifmy
which is but of equal Rank with it^ both being
nlike Duties^ and equally required. For of that it is
faid. He that helieveSy and is baptized, Jhall befavedy
Mark xvi. 16. And e:<cept a Man be born again
of IVater^ and of the Spirit , he cannot enter into the
Kingdom of God^ John iii. 5.
But be fides this Proof of the Danger of neglect-
ing the Holy Sa:ramenty becaufe our Lord tells us
\V£ have no Life in us without it ; it may alfo ap-
pear from the Danger of 'neglecting the Jewifh Pajff-
Qvcr^ which aufwer'*d to ity and was the fame to
them, as this Feall is to us, wherein * Chrijl our
Pafjover is facrificed for us. And as for the Dan-
ger of negleding that, it was great indeed, no lefs
than of being cut off from Ifrael, which was the
Puniiliment God had threatened thereto. Whofo-
rjer, in :he Feaft of the Pafibver eats leavened
* I Cor. r. 7.
Breads
Chap. I. Of the Duty of Communicating, 93
Breads from the firjl Day to the feventh Day^ that
Soul/hall he cut off from Ifrael, Exod. xii. 15.
Thus necefTary is it for all Men, who would
pleafe God, to frequent this Ordinance, and to
come to the Holy Sacrament when they are caird
to it. They have Chrift^s exprefs Command for it^
who, by injoining it, has required Obedience in fuch
an Inftance^ as beft /hews their particidar Reverence
and Love to him ; and to engage them the more
to it, has freed them fro7n all the Load of Jewifh Ce-
remonies^ and i?npofed no heavier Burden^ than it and
Baptifm inftead of them j and to make it have the
more Effed, has left it among the lafl Words whi^b
he fpake to them \ and to fliew that it was a Matter
of no fmall Moment, would have it exprefly fpeci-
fed and inferted in St, PauPi Commiffion ; and tells
them. That unlefs they come therein to eat his Flefhy
and drink his Bloody they have no Life in them *, and
will punifh the Negle5iy or Abiife of it^ as he did of
the Jewifh Paffover which anfwer'd to it^ with Ex-
cifion : All which (hew the Great nefs of the Dnty,
and how much it is every Man's Concern faith-
fully to difcharge the fame, who would hope to
have the Favour of God^ or to go to Heaven.
And as this appears from the obliging Import^
and Expreffivenefs of our Blejfed Lord^s Command
about it •, fo doth it,
2dly^ From the obliging Nature of thofe Things^
which are meant by it. For therein we publickly
own Chrift and his Religion^ and folemnly remember
bi??i^ and confir7n the New Covenant with Almighty
God^ and a League of Friendfhip with all our Chri^
ftian Brethren^ and are vouchfafed the highefl Ho-
nour^ and receive Tokens of the greatefl Love^ and
Injoyment of prefent Graces^ and Pledges of future
Glories from him : All which 7w ingenuous Man zvill^
and no good Man ought to refufe, when he is called
to them. lA In
ip4 Of the Duty of Communicating. Part. II,
i/, In the Blejfed Sacrament^ I fay, we pub-
lickly own Chrifty and profefs his Religion. This
was always underftood to be the Meaning of Feafts
en Sacrifices^ both among Jews and Gentiles \ they
who would cat of the Sacrifice offer'd to any God
or Idol^ were look'd upon to have Fellow/hip and
Communion with him, and thereby to own their
joining in that Worjhip and Service^ which was paid
to him, They joined them/elves to Baal-Peor, fays
the Pfalmifi^y when they ate the Sacrifices of the
Dead^ I. e. when they feafted on thofe Sacrifices
which were offered to the Dead, PfaL cvi. 28.
and ISIumh, xxv. i, 2, 3. Thus St. Paul tells us it
was in the Sacrifical Feafts of the Jews^ for they that
ate of their Sacrifices^ were Partakers of their Altars.
And thus he tells us it was among the Gentiles^ and
that they who feafted in the Idol-Temples on the
Sacrifices made to Devils^ did thereby declare their
Communion with them, and had Fellow/hip with
Devils. And the fame is true of the Feaft of the
Lord^s Supper^ which upon this Account, he makes
Parallel to them, and compares with them. In If-
rael after the Flejh^ fays he, they who eat of the Sa-
crifice., are Sharers in the Worfhip, or Partakers of
the Altar. And in the things which the Gentiles facri-
fice to Devils^ they who feaft on the Sacrifices, have
Fellowfhip with Devils. And therefore you that
feaft with the Lord at his Table, and thereby
have Fellowfhip with him •, muft not mix Light
andDarknefs, Chrift and 5^//W together, and, by
feafting with Devils at their Tables, have Fellow-
fhip with them too. Tou cannot drink the Cup of
the Lord., and the Cup of Devils \ you cannot he Par-
takers of the Lord's Table ^ and of the Table of Devils]-^
fince that were to unite the moft oppofite Interefts,
by holding Fellowftiip, and profelTing yourfelves
to be the Servants ofChrift, and of the Devil alfo,
I Cor.
Chap. I. Of the Duty of Communicating, g^
I Cor. X. 1 6, 1 8, 20, 21. Our joining in the Holy
Communion, is our avow'd owning of Faith in
our crucified Lord, and of our Adherence to him.
By eating and drinking at his Table, of broken
Breads and PFine poured out^ which arc the Repre-
fentation of his Beath ; we tell it out to all the
IVorld^ that we are the Servants of that Lord^ and
IVor (kippers of that Jefus^ who gave himfelf to be
crucified and to die for us. As often as ye eat this Bread,
and drink this Cup^ faith St. Paul^^ye do fhew forth the
Lord's Death till he come. Ye fhew forth his Death,
i. e. ye * tell it abroad, and profefs to all the World,
that he died for you, and is Lord over you, and
that you own him fo to be, i Cor. xi. 26.
Thus is our eating Bread, and drinking Wine
at the Lord's Table, an open Profeffion of his
Religion, and a Token whereby we give out to
all the World, who fee what we do, that we be-
long to him. It is a molt folemn Sign of our
Relation to Chrift, and a publick Badge of our
being Chriftians. And this fure no Man will de-
cline, when there is a fit Occafion, who is not
afhamed of his Lord, nor repents of his Profef-
fion. But if he is really a Follower of Chrift, and
would be thought one, he will let all the World
know it, by joining in this Fcaft, which is the moft
folemn Badge, and authentick Mark, which Chrift
has appointed of his Followers.
idly. In coming to the Holy Sacrament, ac-
cording to our Lord's Appointment, v^tfolemnly
remember him^ and think of the Relation wherein
we fiand to him, and of the Benefits which we have
received fro?n him. Do this, fa^s he, in Remem-
hrance of me, i Cor. xi. 24, 25.
And when he is call'd to remember his moft
precious Saviour, who has both lived and died to
make
56 Of the l)uty of Commuiii eating. Part 11.
make God his Friend, and to do him Service ;
there is no Man fure, who has any Thing o^ Shafne,
or Ingenuity left in him, who will fhew Backward-
nefs, and begin ro make Excufes. For has not
he done enough for us, to defcrve to be thought
of ? Do not all the inexpreflible Favours which
he has gain'd, and all the exquifite Pains which
he underwent for our Sakes, moft juftly challenge
to be held in Remembrance? He left unutterable
Glories^ and fubmitted to all forts of earthly Cala-
mities^ and took unzvearied Pains ^ and (hew'd in-
vincible Patiefice^ and laid down at laft his own Life
to fave our Souls -, and mufi: all this be forgotten
nov/ it is done, and quite buried in Silence? What
Man of any Ingenuity^ who has been happy in
fuch a Friend^ can be averfe to remember him ?
What Man, who has been bleffed in fuch a 6'^'z;i^z/r,
can ever decline the Thoughts of him ? Unlefs
we will fhew ourfelves grojly fiiipid^ or intolerable
-proiid^ and both ways Monfters of Ingratitude ; we
mud needs be ready to celebrate the Memory of
fuch a Perfon, w'hen we are call'd to do that Ho-
nour to him ; and no Perfon that would be thought
a Man^ much more a Chriflian^ muft ever refufe
ro remember his Saviour Chrift, and give him
Thanks, when in the Holy Sacrament he is call*d
to it in Chrift's ov/n Name, and by his fpecial
Invitation.
3^/)/, In eating Bread and drinking Wine at the
BleiTed Sacrament, we coifir?n the New Covenant
with Ahniihty God, In this Feaft, as has been
fliewn, we affure him that we will repent of every
K>iny which we cSn know ourfelves to be guilty of,
as ever we hope that he will forgive us ; and that
we will endeavour^ with his Grace, after every Vir^
tue^ as ever we exped that he (liould affifl us ;
ajid obey every one of his CommaiuImcntSy as ever
I we
Chap. I. Of the Duty of Communicating, 97
we look that he fliould crown us with eternal
Happinefs j and believe^ that, for ChriIVs Sake^ we
(hall have the Pardon^ Grace^ and eternal Life
upon thefe 'Terms^ and 720t otherwife. For all thefe
Duties, we give him our Word and Promife i
and, on that Condition, for all thefe Bleflings,
he gives us his Seal and Aflurance back again.
And what Man is there, who pretends to the
Name of a Cbrifiian^ who will refufe to do this,
when he has an authetick Summons, nay, even
a friendly Invitation ? Will he not repejit^ that he
may ht forgiven ? Nor endeavour after fuch Graces
as he wants, that God's Holy Spirit may help
him to them ? Nor obey all his Savour's Laws,
that he may be happy in Heaven ? Nor believe^
that Chrifl; has purchafed thefe Benefits for us at
God's Hands, upon thefe Terms ; but that with-
out performing them, we (hall never have them ?
If he will not do all this, why doth he make any
Pretence to Religion ? If he is unrefolv'd, and
fufpends about any of thefe Particulars why doth
he profefs himfelf a Chrifiian ? For thefe Things,
are the very Subftance ofChrifiianily, and the Life
and Soul of all Religion. No Man can belong to
Chrift without them, and when he was baptized
and came to him, he folemnly undertook and
engaged for them. And therefore if any Man
will refufe to make God his Engagement of this
Faith^ Repentance^ and Obedience^ when he is call'd
to promife and profefs them •, he revolts from his
haptifmal Vow^ and, if he perfifts in that Mind,
may as well renounce his ProfelTion, and turn his
Back on the whole Chriftian Religion.
d^thly., In eating Bread and drinking Wine at
the Lord's Supper, we confirm a League of Love
and Friendfhip with all our Chrijlian Brethren ; this
being one End, as I have fhewn, of this Meeting ;
H and
'^8 Of the Duty of Communicating. PartlL
and we being therein to profefs our/elves in prfeEi
Peace and Charity with all Men.
And who now, that owns himfelfa Chriftian.,
tan feek Shifts, and (hun this, when God calls him
to do it P When his Saviour, who died to make
God Friends with him, afks him to be Friends with
all the Wiirld ; can he refufe him ? When he in-
vites him to be at Peace with all his Members,
and to embrace them all as his Brethren •, can he
fly both from him and them ? If he fhun this, he
may as well fhun every thing elfe, and quit all
Claim to his Religion. For by this., fays our Sa-
viour, fljall all Men know that you are my Bifci-
fles^ if you have Love one to another .^ John xiii. 35.
And iDilefs ye forgive Men their ^rejpajfes., fays he
again, neither will your heavenly Father forgive you
yours. Mat. vi. 15. And he that fays he loves
God., and yet hates his Brother^ faith St. John, is
a Liar., 1 John iv. 20. And // it be pJfiUe^ faith
St. Paul., and as much as in you lies., live 'peaceably
with all Men ^ Rom. xii. 18. Love., and Peace ^
and fniitual Friendfhip., and Beneficence., are the
great Duties which Chrifl's Law prefcribes, and
which all his Followers muft be forward at all
times to make ProfefTion of. And therefore if
any Man turns away from declaring them ; he
turns his Back on the mod Signal Duty of his
Religion, and will not come to that, whereby,
above all things elfe, he fhould declare himfelf a
Chriftian.
5//^/)!, In feafting with God at the Holy Sacra-
ment, we are vouchfafed the higheft Honour^ and
receive "tokens of great e ft Love., and hjoy?nent of pre-
ferit Graces., and Pledges of future Glory fro?n him ;
and thefe no Man ought to refufe, when he is call'd
10 them.
He
Chap. I. Of the Duty of ComnTUJiicatlng. 99
He voiichfafes us the greateft Honour, For he
calls us to his own ^aUe^ and tells us he is moll
glad to fee us there, and that the oftner we come,
the welcomer we (hall be to his Supper ; he in-
vites us as his ow7i Guefts^ and thereby fecks our
Company and J c quaint a72ce^ and treats us as his
Friends and Confidents : which Honour is fo high^
that greater cannot be (hewed us.
He gives us furefi; 'tokens of the higheft Love,
For he calls us to feaft upon the Body and Blood
I of his own Son, i, e. upon thofe BlefTings which the
I breaking of his Body and the ihedding of his Blood
I procured for Mankind ; and (hews us plainly, that
! he is dill of the fame Mind, and is glad, that for
] our fakes, he parted with him ; for his inviting
us to eat the Body, and drink the Blood of Ghrift
in this Holy Supper, imports as much as if he
fhould fay to us, Lo I Here my dear and onlySon^
whom I gave to fhed his own hearts Blood a Ran^
fom for your Souls, When I did it, your Sins were
moft provoking, and rendered you utterly undeferving
of it ; and fince you have received it, you have not
been affe^ed therewith as you ought to have heen^
hut have fhezved yourfelves m,oft unthankful for the
fame. But yet all this doth not make me repent of
what I have done, or grudge you the Benefit of him,
I am come here freely to prejent you with him, and
do invite you, and exhort you, 77a^, intreat you to
accept him. Eat his Body, and drink his Blood, i. e.
thofe Benefits, and that pA'piaticn which were the
Purchafe thereof*, I freely give the?n without grudg-
ing, nay, I fJmll take it extremely ill if you refufe
them. For I would by all fneans have you receive the
Advantage of hi?n. I gave him once for you, and
now again 1 give him to you ; / am fiill of the
fame mind, to part with my' own dear Son for your
Sakesy and to he flow him upon you: I have nothing
H 2 bctta\
100 Of the Duty of Communicating, Part IL
letter^ or dearer^ ivherewHh to prefent you ; hut
with Him in this Holy Feaft I do \ and what higher
I'okens can I give, oj the unbounded Love I bear
you ?
He gives us prefent Injoyrneut of many invaluable
Graces, For the Lord's Supper is a Treafury of
Eleflings, conveying to all thofe, who worthily
partake thereof, the Pardon of their Sins, and
Strength againfi all 'Tem-ptations, and Heavenly Im^
frovements, or Growth in all Virtues, as I fhall fhew
under the ne^M Head.
And lafily. He gives us the furejl Pledges offu^
ture Glory. For when he offers us his own Son,
we may be fure he will not (tick at any thing elfe,
fince he has nothing that is in any comparable
Degree fo precious and dear to him, as he is.
Tills Gift is a Faithful Earnefl, and certain Pledge
of every thing elfe, which he can give us. For
he that fpared not his own Son, but delivered hijn up
for us all ; how Jhall he not with him give us freelj
all T'hings F fays St. Paul, Rom. viii. 32.
Thus in the BleJJedSacrafjienty are we vouchfafed
the greaieft Ho72our, and receive 'Tokens of hlgheft
Love, and Injoyinent of prefent Graces^ and Pledges
of future Glories from Almighty God.
And what Man now will refufeall thefe, when
he is invited to them ? Who can turn his Back
upon that Ordinance, wherein God calls him,
that he may give Honour to him, and fhew by
the higheft Tokens how he loves him, and confer
upon him prefent Graces, and give him Pledges
of future Glories, and aflure him what regard he
has for him, and how happy he intends to make
him ? Common Ingenuity, and good Manners, nay,
every Man's own /^w^/.? Intereft 2LX\d felf Advantage,
oblige him moft readily to embrace fuch Offers,
and not to flight, or fo much 2isflowly to accept oi
I them.
Chap. I. Of the T)iity of Communicating, loi
them. So that if any Perfon really believes, that
all this Honour is fliewn, this Love is exprefled,
thefe Grates given, or thefe Glories are afifured to
him in the Holy Communion: he muft needs
think himfelf highly obliged to come to it, and
never caft about to leek Shifts, and make Excufes,
or exprefs a backward and unwilling Mind, when
he has an Invitation and an Opportunity fo to do.
And thus it appears how much all the Bifciples
ofChriJly who are grozvn up to it, and umierftand
it (for no Duty obliges an incapable Subjedl) are
bound to frequent this Holy Sacrament. It is
their Duty to come to the Communion^ as it is to
come to Churchy to be Chaft^ Sober ^ Hvjnhle^ 7^7^>
or to perform an^ other Precept of their Religion,
For they have their Saviour Chriffs exprefs Coin^
mand for it, who by joining it, has required Obe-
dience injuch an Infiance, as beft floews their peculiar
Reverence and Love to him ; and to ingage them
the more to it, h-^s freed them from all the load of
Jewifh Ceremonies y and impofed no heavier Burden^
than it and Baptifm inflead of them -, and, to make
it take the furer EfFedl with them, left it among the
Inft Words which he fpake to thetn -, and to fhew it
was a Matter of no fmall Moment, would have it
exprefy fpecified in St,V2iuVs Co7?imi(fion', and tells
them. That unlefs they come therein to eat his Flc.fh,
and drink his Blood, they have no Life in them ; and
will punifh the Negle^, or Abufe of it, as he did the
Negle5l of the JewiHi Paffover, which anfwer^d to
it, with Excifion, And the Nature of thofe Things
which are meant by it, and of thofe Employments
which are to be exercifed at it, mo^ ft raightly oblige
them to it. For therein they fhew they have Fel-
low/hip with Chrift, and appertain to his Religion^
and thankfully remember him, T^xAfealthe New Co^
venant with Almighty God, and a League of Love
H 3 and
102 Of the Duty of Communicating. Part II.
and Friendfhip with their Chriftian Brethren^ and
are vouch fafed the higheft Honour and receive 'Tokens
of the greateft Love^ and Injoyfuent of pre font Graces^
and Pledges of future Glories from him: which are
things, that every ingenuous Man will do^ and every
good Man ought to do ; and which no Man, when
he is caird thereto, can honeftly decline, who pro-
fefies himfelf a Chriftian.
Thus is it a neceffary Duty in every Chriftian Man
to come to the Holy Sacrament, as it is to coj?ie to
Church, or to other Parts of Pf^orjhip : And when
once we are vf Age for it, and have a fit Opportunity
and Occafion offered of joining in the fame, we are
in ftridl Duty ingaged, and by a Bond of many
Cords, as we have feen, obliged fo to do.
ifl, I fay, we are hound to it, when once we are
of Age for it. The Duty of this Holy Sacrament lies
in fuch Things, as fuppofe a competent Under-
ftanding, and due Knowledge of Religion, in
thofe who muft difcharge them. For therein we
are to remember Chrijt, both what Commands he
has left with us, and what he has done and fuffer'd
for us ; and this we cannot do, till firfl we have
learnt them. We muft ingage to he at Peace, to do
Juftice, and [hew Kindnefs to all our Brethren ; and
this fuppofes that we know firft what Offices of
Love, and Acis of Juftice are due to them. We
muft confent to the 'Terms of the New Covenant, and
this implies that, firft we fhould underftand them.
In Baptifm, indeed, we entcr'd into it before we
had any Knowledge of it ; but that was becaufe
God (who deals with us after the moft favourable
Manner of Men, who allow grown Perfons to
bear the Parts, and federally to undertake for In-
fants, in Things conducing to their Advantage)
admitted our Sponfors, who knew it very well, to
ftand ^.SQuv Reprefentatives^ and in way of Pro.xiesy
to
Chap. I. Of the Duty of Communicating. 103
to covenant and undertake for us. But the Sacra-
ment of the Lord's Supper, is to be our own A7,
and an exprefs AlTenting in our own Perfons to
what our Sponfors formerly undertook \ and this
cannot be done till we are come to Years, and are
able of ourfelves to judge of it.
Till we are grown up then to the Age of com-
petent Knowledge in fpiritual Affairs, we are not
capable of difcharging the Duty of this Holy Sa-
crament aright. And till we are fo, we are not
obliged to it, fince no Duty obliges an incapable
Subjedt. For it is in this Duty, as it is in that of
making Peace, or givinggood Advice, or any others ;
they bind us not, till we are grown up to them,
and are come to know rightly how to difcharge
them. For on all thefe Cafes, God exads an Ac-
count only of thofe Talents which he has entrufted
with us, as we are told in the Parable of the Men
who had received the 'Talents, Mat. xxv. and his
Rule of proceeding is this, unto whomfoever much
is given, of hifn flmll much be required \ and to whom
Men have committed much, of him they will ajk the
more, Luke xii. 48.
2dly, When we are of ^^^ for it, we are bound
to it only when we have an Opportunit'j, and aft Oc-
cafion is offered. It is in the Cominunion at the Sacra-
ment, asit is in our Communion in Prayers, and other
Parts of Worjhip \ we are hound to join in them when
they can be had, and when we are not lawfully hi?:-
dered and diverted from them. But if either there
is no Place for them, or we 3Xt jujlly hindered from
attending on them ; we have no obliging Oppor-
tunity for that Time, but may without Sin omit
them. And thus it is, when we are hindered by
fome Call of Providence, when at that Time we arc
caird away to do fome neceflary Duty of Juftice,
or Charit\, in another Place. Or when we are
H 4 detaineJ
104 Of the Duty of Communicating, Part. IL
detained at Home by fome Bifeafes^ or bodily In-
difpofition^ under which it is not fafe to go Abroad,
or to venture out beyond our own Chambers -, in
which Cafe God, who prefers Mercy before Sacri^
fee when they thwart and interfere, /. e, ejfential
Duties^ before pfilive Precepts^ will excufe us.
Or, laftly, when our Minds are difturbed by great
Grief that cannot prefently be caft off, or by fud-
dcji Anger ^ or Difco77tent occ^Ciontd hard before the
Reception thereof (which Difturbance of Mind,
though ordinarily it be our own Fault and culpable,
may yet fometimes be more innocent or excufe-
able *,) at which Time, fince their Difcompofure
unfits them for fo Divine a Service, they may for
the Prefent omit it, as being indifpofed for it.
This St. Peter intimates of Prayers (and the Rea-
fon is the fame of this Ordjiance) when he exhorts
the Hujhand^ by a difcreet Co??ij.diance^ and patient
Be aringof his Wives Infirmities^ to prevent all Pee-
mjhnefs and domeftick ^mrreis, that fo they may
have no need to o??iit or put by their Devotions \
which it feems, they would need to do, if their
Minds were a6led at that Time by fuch undue
Tempers. Te Hufijands^ fays he, dwell with your
Wives according to Knowledge ; g^vi7:g Honour to the
Wives^ or treating them with Lenity and Care,
becaufe they are the weaker Vejfels^ that your
Praters be not hindered by thofe Heats and Ani-
mofities, which very likely might arife otherwife,
I Pet. iii. 7. And this was once the Cafe of St.
Chr^foftom ^, who, at the Time of adminiftring
the Holy Sacrament, being accidentally much dif-
compofed in Mind, by an unfeafonable demand
of Juftice made by £^j^fejagainft Antonine in the
* TlA£^}tct\i(Tct^ 'n.etviTo(piov ^ TLiffMni 'zir^oa.yety^v Tct
yd^ v2r/doA<y5 h^.TiU^v. Pallad. Dial, de Vit. Chryf. p. 1 28.
S\nod
Chap. I. Of the Duty of Communicathig, 105
Synod then ailembled, went ouc, and defired one
o( the BiJ/jops then prefent, to Officiate, declining
the Communion at that inftant, becaufe he had
fo?ne Trouble upon his Spirit.
If then we either are not come to Tears to underjland
it, or have no obliging Opportunity for it ^ or fomejuft
Hinder ance that would excufe our joining in the fame ;
this Duty of the Holy Sacrament may lawfully he
omitted. It isalike in /'/, as it is in our jciniug in
Prayers, or going to Churchy it admits of the y?7w^
Excufes, and obliges in the fame Cafe. But where
thefe rare Contingencies happen not, to exempc
from it ; it is a ftridl Duty, that is bound upon us,
as we have feen, by a Bond of many Cords, and a
peremptory Commandment. So that when we have
an Opportunity for it, and no jufl Hinderance to
put us by the fame, to Communicate is a ftrict
Precept, and in all Duty we are obliged fo to do.
But againft this Expreflivenefs of the Com-
mand, and Stridnefs of the Duty to Communi-
cate ; fome, perhaps, may urge the Words of St.
Paul, I Cor. xi. Do this, as often as you drink ity
in Remembrance of me, ver. 25. Which Words,
as often feem to limit the Precept only to the Re^
mernhrance of Chrift when we do Communicate, and
to intimate, as if we had no Command to do this^
and fo without Sin might omit it when we pleafe,
but only to remember him when we do.
Now in Anfdoer to this, I obferve,
17?, That thefe Words, Do this, as often as ye
drink it, in Remembrance of me, if we had no other
Proof for it, would not clearly amount to an oblig-
ing Command, and prove it a ftri^ Duty to Commu-
nicate. For that which is plainly and indifputably
exprefled in them, is not that ^t fhould Communi-
cate, but that we fJjould Remember Chrifi when we
do
"106 Of the Duty of Communicating, Part II.
do Communicate ; and they might be ufed, and
have their full Senfe, if nothing more than this
were intended by them.
But as of themfelves they do not amount to
fuch a Precept ; fo,
2dly, Neither do they infer the contrary^ and prove
againft it. All that which they do exprefs, is only
that we mud remember Chrift when we do com-
municate ; and this is done, whether communi-
cating itfelf be a Duty, or whether it be no Du-
ty ; and fuiting thus equally with any Side, as it
doth not prove it a Duty to receive the Sacra-
ment, fo neither doth it prove that there is no
Duty in the fame. And of this we have ftill a
further Argument, becaufe if thefe Words, as
often^ iic, infer there is no Duty to communicate,
the fame may be inferr'd of Prayer, fince in ano-
ther Place they are fpoken of it, as here they are
of the Holy Sacrament. IVhen^ i. e. as often as
ye prajy fays our Saviour, fay^ Our Father which
art in Heaven^ &c. Luke xi. 2. So that if they
prove that we are not hound to communicate^ but to .
remember Chrift when we doit; they will prove
alfo that we are not bound to pray, but only
dire6ted to ufe this Form in Prayer when we
pray.
Thus are thefe Words, do this as often as ye
drink it, &c. neither an Argument that to com-
municate is a Duty, nor an Argument againlt it.
They are indifferent, and equally incline both
Ways ; fo that when that is the ^eftion, of them-
felves they are no fufficient Proof on any Side,
but other things mufl decide it.
And then, 3^/}-, Altho' tbi:> Place do not prove
it an exprefs Duty to communicate, yet there are
other Palces enow that do fujficiently evince it. For
in this very Chapter^ the Words of our Lord at
the
Chap. I. Of the Duty of Communicating. 107
the Eating of the Bread are abfolute, and imply
an exprefs Command for it : Do this, fays he, 2, e.
Take and eat Bread as ye now do, in Remem-
Irance of me ; where not only the Rer..embrance
is joined, but alfo this particular Way of doing
it, viz. by eating Bread, wherein he is to be re-
membred, i Cor, xi. 24. And fo it is alfo in
St. * Luke.^ where the Words are pere??iptory for
the Apoftles adminiftring^ and fo anfwerably for the
Peoples receivitrg it, without any Intimation of the
Eating itfelf being indiffere7jt and unco7mnanded %
which that Evangelift would not have exprefled fo
unwarily, if it had been our Saviour's Defign to
leave them flill at Liberty therein. Befides that
this Command to us with fuch further Marks and
Circumftances, as fhew that our Lord is particu-
larly careful to be obeyed therein ; and the very
Things themfelves, which are fignified by fuch
facramental Eating, are all fo many Obligations
and Enforcements of the fame, as I have already
fhewn.
When therefore in this Place the Apojlle fays of
the drinking of the Cup, Bo this, as often as ye
drink it, he doth not intimate that we may do it
as feldom as we pleafe, or as if it were under no
Law or exprefs Precept. He ufes the Words, as
often, not becaufe it is an arbitrary A5f, and there
is no Duty in it -, but becaufe, tho' it be a Duty,
yet we have not always Opportunity for it, and fo
cannot always be performing it, for, as has been
fliewn, there is a Command to communicate,
and that, as all other affirmative Laws binds us to
it at all Times when we have a fit Occajion offered
for the fame. When we eat and drink in the Sa-
crament, we muft remember Chrifl ; and when
* Luke xxii. 19.
we
io8 Of the Duty of Communicating. Part II.
we have Opportunity to eat and drink there, we
are obliged to embrace it; as the Jews^ we faw,
were to eat of the Paffovcr which anfwered to it,
who were to be cut off from Ifrael^ when at any
Time they omitted it. So that to communicate
is no arbitrary Acl, but an indifpenfahle Duty^ and
peremptory Command flill.
And fince it is thus necefTary a Duty in every
grown Chriftian to come to the Holy Sacrament ;
it muft needs be a great and dangerous Sin in any
of us, when we negle^ and abftain from it. We
muft not think it an indifferent Thing, but make
Confcience of keeping off from the Holy Commiimon,
as we do of keeping off from Prayers^ or publick
Affemblies^ or making Omrffiom at any other 'Duties,
For it is exprefly and ftraitly forbidden by God,
as well as they^ and we incur his Anger, and,
till we repent and do fo no more, cannot re-
gain his Favour, when we are guilty of any of
them.
A Negledl of the Lord's Table therefore is a
Sin^ which altho' God may excufe in thofe good
Souls, who, becanfe of their over-high Veneration
for it, and Fear of their own Unworthinefs to par-
take therein^ in the Honefly of their Hearts think
they ought not to come to it : Yet will he 72ot ex-
cufe it in them when they are better informed ; and
much lefs in others who negleof it, becaufe they are
carelefs of it, or too wicked and impenitent to re-
ceive it.
He may excufe it, I fay, in thofe good Souls, who
in the Honefly of their Hearts, thro* Ignorance or
Error, were held back, and becaufe of their over-
high Veneration for it, and Fear of their Unworthi-
nefs to partake in it, thought they ought not to come
to it. An innocent Ignorance, or Miflake of an
honeft Mind^ may plead our Excufe before God
in
Chap. I. Of the Duty of Comnmnicating, 109
in this, as well as it doth in other Duties. For in
all of them, Chrift hdiS fitch a Senfe of our Lifirmu
■^ties^ as that he can have Compajjlon on the Ignorant^
and thofe that err, or are out of the JVay^ Heb. v.
,2. So that if after an upright Endeavour to be
rightly informed therein *, fome good Minds fliall
happen to miliake, their Error will not be im-
puted to them. It may be thro' the loofe Bifcour"
fes of fome ^ or the general Pra5fice of the World,
who, by being fo feldom at it, feem to fet lightly
by it ; they think themfelves not obliged to it. Or
again, thro' the e>:treafn Rigidnefs of the Difcourfes
of others^ who require fuch extraordinary Things
to a worthy Receiving as very few have attained
unto ; they think themfelves always unworth'j and
unprepared for it, and that they fhould fin thereby,
and eat their own Damnation. But if they fall
into thefe Miftakes which make them abftain
from this Holy Feaft, after an honed Endeavour
to be rightly informed about it ; their Ignorance
may plead their Excufe, and make their Negleft
to be connived at. God will not account it to
them as a Sin, becaufe they knew it not, but
were miftaken. For in this, as well as in other
Cafes, to him that knows to do Good^ and doth it not,
to him it is a Sin^ Jam. iv. 17.
But tho' God may bear with this Negle5f of the
Holy Sacrament in good Men^ whilft they are thus
innocently mifled : Yet will he not excufe it in them,
when they are better infortned *, and much lefs in
others^ who neglect it becaufe they are carelefs of it,
or too impenitent to receive it.
He will not excufe it even in them, when they are
better i?iformed\ or are in Place, and under Oppor-
tunity of being fo, if it is not their own Fault, Their
only Plea for their not doing of this Duty, is, that
after the bed Search they could make, they did
not
'no Of the Duty of Communicating. Part II.
not know they were bound to it, or that with
Safety they could perform if, and when once
their Underftanding is inlightened, or might be if
they pleafed, this Plea is removed, fo that after-
wards they can find no Relief at all from it.
They abftain then, when they know, or may
know, unlefs they have a Mind to be ignorant
thereof; that if they are truly penitent, they
might and ought to come ; and that Abftinence is
wilfuly and, unlefs they repent of it and amend it,
will end in their Condemnation. For to hif?i
that knoijveth to do Good, and doeth it not, to hifn
it is Sin^ Jam v. 17.
And much lefs will he excufe it in others, who are
carelefs of it, and too iinpenite^U to receive it. If
they are hindered from the Lord's Table out of
Slothfulnefs, or are unworthy of it by Reafon of
their Impenitence \ thofe are not their Excufe, but
their own damning Sin, and they muft exped to
bear the Punifhment of it. To tell God I did
not come to the Sacrament becaufe I would not
repent, is to tell him I would not come and pro-
mife to be good, becaufe I was refolved to conti-
nue wicked ; and that is a very odd Way of ex-
cufmg it. Impetiitence is no Excufe, but a mod
damning Sin ; and therefore if we have no other
Caufe to give why we did not come, we muft
needs be liable to Condemnation.
If any of you therefore who fhali perufe this
Treatife, have refufed God's Invitation formerly,
and have kept back from this Holy Feaft ; by
what I here faid, you may fee your Offence, and
how nearly you are concerned, as you tender your
dear Saviour's Honour, or the Safety of your own
mofi precious Souls, to amend it. You have of-
fended God in 7iot coining to the Holy Communion^
as you would offend him in 72ot coming to Church,
in
Chap I. Of the Duty of Communicating, iii
in not facing you?' Prayers^ in not giving Tha?2ks for
Mercies y in not being bumble, honeji, and upright
in your Dealings, or in omitting any other Duties.
So that you muft not think all is well with you
when you keep away, as if you had done no-
thing. If the true Caufe why you abftain, was
your well meant Miftake about it, and your not
knowing, after all the Search you had Opportu-
nity to make, that every good Man, who repents
of all his Sins, is worthy and fit to partake in it:
God will wink at your Ignorance whilft it lafted ;
but that will be no Excufe to you, after once you
are better informed-^ fo that now you will be guiky
of a damning Offence, if you dill negledl it after
you have been fufficiently told thereof. But if
you have abfented hitherto, out of a carelefs Spi-
rit, which would not attend the Times, or be at
the Pains to come to it ; or becaufe you have an
impenitent Heart, which will not promife that
Amendment and new Life that is to be under-
taken for and ingaged to God therein : Then has
your abfenting been your damning Sin, which has
provoked God againft you, as all other Ads of
Difohedience and Irreligion do. If this is your
Cafe, you muft look upon yourfelves all this while
to have been in a great Fault, which God will not
forgive till you ferioufly repent of it and amend
it. For God will forgive you this Sin of negle6t-
ing the Holy Sacrament, upon the fame Condi-
tion, whereon he will forgive you all others,
namely, when you forfake it, and turn away from
it, and, inftead of abfenting, learn to frequent
the fame. So that if you would keep a good
Confcience towards God, and die in Peace, and have
no unrepented Si72s to anfwer for at the laft Judg-
ment : Every one of you, that has finfully flighted
this Bleffed Sacrament hitherto, muft come to ic
hence-
112 Of the Duty of Communicating. Part II,
henceforward, and, according to your Saviour
Chrift's holy Commandment, readily partake in
it when you are called thereto.
CHAP. II.
Of the Benefits of Communicating.
The Contents.
'The Sacrament is full of Blejfings^ which make it not
only our Dut-j^ but our Privilege. In the general,
it is the moft effectual Means in all Religion to re-
commend our Prayers^ and make them -powerful ;
and fo is the Ukeliefi Way to attain all Mercies,
In particular, i. // feals to us the Pardon of our
Sins for the Peace of our Confciences, 2. It en-
creafes and confirms in us all Graces : Thofe are or-
dinarily filch as we bring along with us. It con-
fers Grace, i. By the natural Virtue and Ten-
dency of thofe Duties^ which it both exercifes^ and
excites in us. i. By thofe inward AJfiftances
which it conveys to us. Since on all thefe Accounts
it is fo excellent a Means of Grace and new Life^
it is the befl Rule any Perfon can ohferve^ who
would go on in the IVork of Repentance. All
thefe Motives to communicate^ both from Duty
and Interefl^ fumm^d up.
HAVING fhewn in the former Chapter how
much it is every Cbriftuufs Duty to frequent
the Holy Sacrament^ who is of Age to come to it,
and how greatly they fin againft God who negle^
it, both from the obliging Nature of the Things and
"from
Chap. 2. Of the Benefit sf)f Communicating, 113
from Chrift's exprefs Commandjiient, I proceed
now in this Chapter,
4/Z?/)', To fhevv what gnat Inducements we have
to it^ and how great the Benefits are that corns
t hereby i which fboidd make us prefs to it cf our"
fehes^ were it not commanded.
The Holy Sacrament has BlefTings enow within
itfelf to recommend it to our Choice, if God had
not interpofed his Authority, and Jaid than
Weight upon it which he has. It is fully ftored
with Benefits, which render it not only a jirlB
But-j^ but an high Privilege to com^ thereto, as the
Chriftian Church has always thought, whofe great
Penalty lay in a Separation or Exchifion from it.
It is not only a Matter of Honour to God, buc
alfo of the higheft Advantage to ourfelves; fo
that in all Reafon we ought to feek it, and hear-
tily thank God that we may be admitted to it,
out of a Care of our own Happinefs and pure
Self-Intereft.
Of thefe Benefits I have mentioned fome already^'
fuch as its being a Vouchfafement of highefi: Honour to
us, and a Token of God^s greatejl Love for us, and a
certain Pledge of future Glories ; of all which I have
difcourfed in the laft Chapter. But befides them, ic
is full of many other fingular Bleffings and -prefent
Graces^ which I fliall now treat of in this Chapten
And thofe, which I fhall take Notice of, are thefe,
i/. In the general, It is the moft effetlual Means
in all Religion, to recommend our Prayers, and
7nake them powerful with God-, fo that it is the
Hkelieft Way to obtain all Mercies,
2dly, In particular.
17?, It feals to us the Pardon of our Sins for tht
Peace of cur Confciencies.
2dly^ It increafeSy and confirms in us all our
Graces.
t ifi, ta
ti4 Of the Benefits of Communicating. PartlL
I/?, In the general, // is the vioft effeoliial Means
in all Religion^ to recommend our Pra'^ers^ and make
them powerful with God ; fo that it is the likelieft
ivay to obtain all Mercies, And this it doth, by-
being a Com?nemoration unto him of the Death of
Chriji^ which is the only Argument that prevails
with him to bellow them upon us.
It is the common Way of all Men, when they
fue for Kindnefles from others, and think they
have not Intereft enough themfelves, to ufe fuch
IntercefTions, and fugged fuch Things, as have
mod Power with them, and are likelieft to in-
cline them to grant their Defires. And as it is
thus in our Requefts to Men^ fo it is in our
Prayers to God too. We fet thofe Confiderations
before his Eyes, and fuggeft thofe Things to his
Remembrance, which are fitteft to move his Pity,
and to make him favourable towards us. Thus
the" holy Men, in the Old Teftainent^ in their
Prayers, are frequently putting God in mind of
his * Covenant and Fromife\ and making mention
of his Servant -\ David ^ or XAbraha?n^ or Ifaac^
or Ifrael^ for whom they knew he had an efpecial
Kin'dnefs ; and with their Prayrs they ufed to
join Sacrifice^ hoping to be the eafier heard when
they came with their Atonement in their Hands,
and that the Life of the Beaft being offered up in
Commutation, and accepted inftead of theirs,
God would be the eafier appeafed, and more in-
clined to hear their Supplications, Upon which
Account, that their Prayers might have a power-
ful Argument to recommend them going along
with them, they were careful to offer them up at
the Hour of Sacrifice^ as appears from the Prayer
* Pfal. cxix. 49. 2 Chron. vi. 42. f Pfal. cxxxii. i, 10.
JDeut. ix. 27, and Exod. xxxii. 13.
of
Chap. 2. Of the BeJiefits of Communicating. 115
of Ezra^ Ezra ix. 5. and of Bavid^ Pfal cxli. 2.
at the Evening Sacrifce,
Now that which powerfully intercedes with God
for us, and which was fhadowed out by all the
Jczvijh Sacrifices^ is our Saviour's Death, For it
wjs his Blood that 7nerited fo highly at God's
Hands as to make him think of (hewing Favour,
and being kind to us. // is the Blood of Propitia-
tion^ Rom. iii. 25. that makes Peace between God
and Men^ Col. i. 23, and [peaks better 'Things than
the Blood of Abel, calling for Life and Salvation,
as that did for Deftruction, Heh, xii. 24. And it
is the Reprefentation of that Blood now in heavenly
Places^ that^Z-i'^j Chrijl himfelf fiich ahfoluie Power
with God, and makes him fure to prevail whenfo-
ever he intercedes for us. For by it he entered into
the Holy Place where the Mercy Seat or Propitiatory
was, Heb. ix. 3, 5, 12, 24. and where Z'^ ^i;^r
loves to make Inter ceffion for us, Heb, vii. 25. So
that the great Argument which either Chrifi our
High'PrieJt now in Heaven offers for us, or which
in our Prayers we can plead for ourfelves, is his
own Death and Sufferings.
Now this is {tx. before God in every Prayer^
and in all Aels of Religion, in all which we ufe
Chrifi's Name, and defire to be heard and hope to
prevail thro' his Mediation. But in the Holy Sa-
crament, it is done more perfetlly, and with
greater Solemnity, and that too by God's own Ap-
pointment. For one chief End of the Holy Sa-
crament, is, to comnemorate the Death of Chrifi^
i. e. to fet it out in folemn Shew, and make men-
tion of it, not only before Men, but alfo to Al-
7nigiHy God. This do in Remembrance or * Com-
memoration of me, fays our Saviour, Lnk. xxii. 19,
I 2 And
1 16 Of the Benefits of Communicating. Part II,
And as often as \e do it^ fays St. Paul^ ye J/jsw
forth the Lcrd's Deatb^ i e. both to God and MciHy
till he come, i Cor. xi. 26.
Thus do we no where fo livehly and advanta-
geoufly fet out this great Argument of being
heard, as in the Holy Sacrament: Which we
may juflly hope will be the more obferved, and
have the more Eilecl, becaufe it is not done of
our own Heads, but by God's own fpecial Di-
redion and Appointment. And where the Argu-
ment is mod advanrageouily fet out, we may ex-
ped the better Elte6l, and greater Force from it.
And this the ancient Chriftians thought, accounting
their Prayers v/ere not like to be fo powerful at
any Time, as when this Commemoration of
Chrift's Death, the only Plea for being heard,
accompanied them. And therefore at the Holy
Sacrament, they ^'^ufed to pray not only for them-
fclves, but alfo for all others^ and to recommend
any Perfon or Thing to God which was dear to
them, thinking they could never fo advantage-
oufly fue for them as at that Time.
Thus, in the general, is the Holy Sacrament a
moft likely Means to obtain for us all Mercies^ be-
caufe it is the moft effe5lual Courfe in all Refigton
to recomviend our Prayers, which muft procure
them for us.
2dly, In particular.
ijl. It feals to us the Pardon of our Sins, for the
Peace of our Confciencies,
2dly, It increafes and confirms in us all our Graces,
ift. It feals and confirms to us the Pardon of our
Sins, for the Peace of our Confciencies. In the Holy
* Thus it is in the Form frefcrihed. Conftit. Apoftol. L 8.
c. 12 & 15. b. 484, 485. torn. prim. Concil. ed. Lab. And
this Eufebius tejiijiesy de Vita Conftant. 1. 4. c. 45. See alfo
jMiiTam S, Bafilii.
Sacra-
Chap. 2. Of the Benefits of Communicating. 1 17
Sacramenr, God calls us to give us a ///// Pardon^
by giving us that Blood which was Ihed for the
Remlfjion of Sins, Mat. xxvi 28. and which is the
Blood of Expiation : ATid having received that at
his Hand, if we are true Penitents, we need not
doubt but that our Sins are expiated, and that he
is reconciled to us. The Sacrament itfelf, as we
have feen, is nothing lefs than a folcmn Confirma-
tion of the New Covenant, which promifes Remii-
fion of Sin to all that truly repent of it. So that
when, with penitent Hearts, we come to join in
it, we come to ilipulate and fecure a Pardon of
all our Offences, which will give us all the Secu-
rity thereof that Covenants and Promifes can make
us. Whenfoever we repent indeed, we have God's
Promile of Forgiveneis, which may comfort our
Hearts after any Sin, not only in ihtHolyCommnnion^
but in every, penetential Prayer and Confeffwn. But
in the Bleffed Sacrament this Promife is again re-
peated, and in the mod folemn Manner, fealed
and confirmed ; to (hew us that God is flill of the
fame Mind, and to give us a renewed and a fenfi-
hie Affurance of it. And when God has thus fee
his Seal to it, and a penitent Soul has juft received
his Word and Bond for it •, it need not queiiiion
but that he is reconciled, and, unlefs it flarts back
from thefe penitential Engagements, and falls
afrefh into new Provocations, that he will always
continue fo to be.
And thus the Sacrament is 'the mod cfl'e6lual
Means to calm the Fears, and quiet the Confci-
ences of all true. Penitents. If once they make
fure of their own Repentance after any Offences,
it doth that in an ordinary Way, which an Angel
from Heaven, and a fi-ecial Revelation would do in
eMraordinary, i. e. it lets them know that their Sins
are pardoned^ and that God is their Friend. For
I 3 therein
Ii8 Of the Benefits of Communicating. Part II.
therein they receive from him the Blood of Expia-
tion^ a plain Proof that their Sins are atoned for
and forgiven. And therein there is an exprefs
Agreement, and folemn Covenant of Peace and
Reconciliation between God and them, which is
confirmed by this Feaft of his own prefcribing :
And having this Inftrument of his own Appoint-
ment, which they may look upon as his Hand
and Seal to it, they may chearfully depend upon
it, and reR fatisfied in their own Mind.
2dly^ It increafes and confirms in us all our Graces,
Thefe Graces are ordinarily fuch as we bring
along with us, which we either have already prac^
tifed, or are fidly ptirpofed and refolved to pratfife.
For therein God gives Grace only to the worthy
Co7nmunicants\ and thofe Communicants only are
worthy^ who repent of all their Sins, and are whol-
ly determin'd to lead a new Life, in Obedience to
all his holy Commandments. It is not a Sacra-
ment intended to give Strength in Grace to thofe
that have nothing of it •, for it is our fpiritual
Meat and Bread, as our Saviour calls it, John vi.
51, c^r^. the Ufe whereof is not to give Life to a
dead Perfon, but Strength and Nourifhment to a liv-
hng one. It is not defigned to turn an impenitent
Man into a true Penitent, or to make an ill Man
good ; for every impenitent ill Man is an unwor-
thy Receiver, and eats his own Damnation, which
is a Citrfe and not a Bl effing ; fo that he is not
the better, but the worfe by it. But it is intend-
ed to make a good Man better, to carry on Re-
pentance in thoie that have begun it, and to con-
form and enlarge every Virtue in thofe who are
already podelTed thereof. If we come to it with
Faith, or Belief of the Holy Scriptures, particu-
larly of God's Promifes to pardon our Sins, for
Chrift's Sake, upon our true Repentance, and to
help
Chap. 2. Of the Benefits of Commimkatmg. 119
help lis to an) Graces upon our hone ft Endeavours^
and to make us eternally happy upon our entire
Obedience \ it Jlrengthem and ajfures that Faith:
If with Love of our dear Lord^ who died for us,
it increafes it : If with iLhankfulnef for his Kind-
nefles, particularly for that of giving his own Life
for ours, it makes us viore Jenfible thereof: If
with hearty Repentance^ and full Purpofe of a-
mending all our Sins, it makes us unmoveahle and
fettled in the fame: If with Feace and Charity to-
"wards all our Neighbours^ it fills us with a greater
Abundance of them. It augments all the Virtues
of a good Man, which he brings to it, making
him more perfcd in them, and more ftrong in
Spirit to perfevere and go through with them. But
thefe Effeds it has not upon an ill Man j nor pro-
duces this Increafe of Virtue in thofe, who bring
nothing of it along with them. So that it is no
Difparagement to the Virtue of this BlelTed Sacra-
ment, if wicked Men find themfelves wicked ftill,
and not at all amended by the Receipt thereof,
fince it was not ordained for their Improvement.
It was not meant to give Grace to thofe who are
gracelefs^ or to give Repentance^ to impenitent Per-
fons ; but to carry them through their Repentance
who have fully fet upon it, and to enable them to
lead a new Life, who are refolved already within
themfelves to do fo, and to flrengthen them to
amend a Mifcarriage, who are wholly bent to ftrive
againft the fame, and to confer Grace on thofe that
have it, and make them more gracious ftill.
And this the Holy Sacrament is to every wor-
thy Communicant. It conveys Grace into his Soul,
and makes him ttand more firm, and increafe in
every Virtue of a Chriftian. It is an excellent
Means to make him a better Man, and to carry
him on to improve him in Duty and holy Liv-
I 4 ing:
120 Of the Benefits of Cojnmunicating, Part II.
ing : So that every one who comes worthily, will
gain a great Increafe of Grace and Strength, and
be much fet on fpiritual Growth by Receiving.
Now this it doth two Ways:
ly?. By the 7jatural Virtue and 'Tendency of thofe
Duties which it exercifes and excites ifi us.
2dl\\ By thofe inward Affiftances which it con-
veys to us,
i/, A worthy Receiving conveys Grace into
our Souls, and confirms and increafes us in all
Virtues, by the natural Efficacy and Tendency of
of thofe Duties which it cxercifes and excites in us.
For it excites^ and therein we exercife feveral Du-
ties, which help on a good Life, and fet it for-
ward \ and therein we hind ourfelvss by folemn Vows
and Engage 7ne7its to go on in it 5 hoth which are
mofl powerful to effed and improve it.
i//, It excites., and therein we exercife feveral
Duties^ which help on a good Life, and fet it for-
ward. All the Duties of worthy Receiving, are
Inftances of an holy Life, as v/e have feen, and
Parts of a good Man ; but feveral of them are
not only particular Duties in themf elves, but withal
jTioft powerful Helps to the Performance of all others:
So that in performing and improving them, we do
not only difcharge and grow \n fome Virtues; but
make a Way for our eafy Difcharge and fuller
Growth in all others alfo. And thefe are a fix^d
Kememhrance and firm Faith of Chriffs wonderful
Kindnefs to us, efpecially in dying for us -, an in-
tenfe Love, and hearty Thankfulnefs, and intire Re-
fignation of ourfelves to his Service, and true Re-
pentance and Abhorrence of all our Sins \ all which,
as they are much improved in a worthy Communi-
on, ^o they are mod powerful in helping us to be-
com: obedient and good Men, ift, I
chap. 2. Of the Benefits ofCommiinicattng. 121
ifi^ I fay thefe j3uties are improved in by tbeHol'j
Communion. And this they are by being both ex-
ercifid, and exciled in us at that Time.'
They are ail exerdfed in every worthy Commu-
nicant at that Time, becaute in the?n^ as we have
feen, the wortbinefs of Receiving doth confifl. And
the more itill they are exercifed, the more they
are improved. For all Habits come by Ulage, and
Cuftom makes thofe Things, which at firll feem
ftrange, to become, not only eafy^ but natural to
us. So that in exercifing them at the Sacrament,
we lliall improve and add to them, and go away
with a greater Mealure of them, than we brought
with us when we came.
And this we fliall more efpecially do, becaufe
therein they are not only exercifed^ but mightily
excited in us alfo. The Holy Sacrament fuggefts
fuch powerful Motives to them, and prefents us
with fuch obliging Reafons for them, as we can
have no where elfe j fo that we cannot take a bet-
ter Way, than by coming to it, to improve them.
For therein we mo{k folemnly and attentively remein-
her, how, when our Sins had made us utter Ene??iies
of God, and Heirs of DeflruElion, Chrift laid dozvn
his own Life in our ftead, and by that Ranfom re-
deemed us from it. And this is not only the higbeft,
but, in a Manner, the Sum T^otal of all thofe In-
ducements, which can ingage us to thefe Virtues,
or polTefs us with the fame. For what can poffi-
bly raife fo warm a hove to Chrifi in an ingenuous
Spirit, that is fendbie of what is done to it, as to
fee how infinitely he has loved us, and, when we
were his bitter Enemies, gave his own Life in ex-
change for ours ? What can ever ingage us to fo
great Thanhfulnefs, as to think that a Perfon fo far
above us, and who ftood in no need of us •, and
who v/as not fought to by us, but was even then
moll
'122 Of the Benefits of Communicating, Part 11.
moft highly difoblig'd and had received the greateft
Provocations from us, Ihould moft frankly give
his ownfelf to do us a Kindnefs? What can fo
powerfully move us to refign up ourfelves to any
one, as to fee, that he has beftowed himfelf upon
us firft, to buy us off from our implacable Enemies -,
and that for no Self-Interefts or By-Ends of his
own, but purely for our eternal Happinefs ? What
can work in us fo hearty a Repentance^ and provoke
us into fo utter an Indignation and Abhorrence of all
our Sins, as to behold in our dear Lord's Agonies
what they deferv'd, and how unmeafurably mif-
chievous they prov'd, and what inexprelTible Tor-
tures they brought upon him, when he would put
himfelf in our Place, and undertake to anfwer for
us? Thefe Things are moft lively fet out, and
powerfully fuggefted to us in this BlelTed Sacrament,
one chief Bufinefs whereof, is folemnly to Comme-
morate and make Mention of them. And they are
the moft effedlual Means that can be afforded us,
to raife in us a conftant Mindfulnefs, and a zea-
lous and intenfe Love of him who died for us, and
an hearty Thankfulnefs for all his Kindneffes, and
fmcere Repentance and utter Abhorrence of all our
Sins, and an intire Refignation of ourfelves to his
life and Service. And, the Sacrament being thus
richly furnifhed with the moft perfuafive Motives,
and thus vividly fuggefting to us the moft powerful
Reafons for all thefe Virtues •, it muft needs be the
beft Courfe to improve them, and we cannot lay
out our Time upon them better, or to more ef-
fcjfl, in any other Way.
And as thefe Duties are all improved by the
Holy Communion •, fo are they themfelves,
2dly, Moft powerful in helping of us to become obe-
dient and good Men. If we were but perfect in
l\\t{<t Virtues^ and they hvid once got the Afcendant
over
Chap. 2. Of the Beftefits of Communicating. 123
over us, and ruled in our Hearts ; they would have
an univerlal Influence on all others, and govern
our whole Lives. For if, when we are tempted
to any Sin, our Minds^ being familiarized to it,
would at that Inftant readily fuggcfl to us that Chr'ift
died for it, and that it put him to all the Pain and
Anguifh he fuffered ; we fliould not endure to
come near it. If we have any true Love and Zeal
for him, we fliall fliew no manner of Favour or
Compliance with it. If wc are really "-rhaiikful for
what he has done, for his Sake we fiuill witbftand it.
If we are refigrfd up to his Ufe, we fliall have no-
thing to do with it, becaufe he is utterly againjl it.
And if we abhor it, for the Pains it put him to
when he anfwer'd for it, and which it will at laft
put us to alfo if we continue in it, we fliall dif-
dainfully reject and turn away from it. If we Be-
/ic^'^and Remember always, as we have need, that
Chrifl: died for our Sins, and procured us Pardon
for them upon our true Repentance, and Grace to
get quit of them upon our beft Endeavours j that
Faith will make us Obedient^ and carry us on to a-
mend them. If we truly /6''z;^Chrifl:, that Love will
make us do [ometbing for him, and call to pleafc
and obey him, Johnxv^. 15. U ^e s.reT'hankftd
for what is done, we fhall never defpite him by
any Sin, which, for all his Benefits, were to re-
turn the greateft Injuries again. If we are refign^d
up to his Ufe, we fhail faithfully ferve him. If
we are heartily Penitent, and abhor our Sins we (hall
forfake them. If we have this lively Faith and
Remembrance of Chrift's dying for us, and this
intenfeLove, and hearty Thankfulnefs, and entire
Refignation of ourfelves to his Service, and fmcere
Repentance, and utter Abhorrence of all our Sins :
If we have thefe Virtues, I fay, and in thefe pre-
vailing MeafureSy rhev will carry us on to an Holy
Life,
124 Of the Benefits of Communicati7ig, PartIL
Life, and make us Obedient to all God's Holy
Commandments. And therefore fince this Holy
Sacrament, when it is worthily receiv'd, doth fo
much improve thefe Virtues in us; it muft needs
help us on, and improve us in all others, and in
the whole Courfe of a good Life too.
Thus doth a worthy Receiving, by its own na^
tural ^^endency^ confirm and increafe us in all good
Living, by our exercifuig^ and by its exciting in us
fuch Duties, as help it on, and fet it forward :
And fo doth it,
idly^ By our binding ourfehes thereat^ in folemn
Vows and Ingage?nents to go on in'it.
One chief Endoi" our Meeting at this Holy Feafl",
and a prime Part of our Worthinefs in partaking
thereof, is to confrjn the New Covenant^ as we
have feen, and to make God our faithful Promifes,
that from that Day we will amend all our Sins,
that fo we may attain that Pardon and Happinefs,
which he comes to offer and afilire to us upon our
Amendment and true Repentance. And thefe y^^-
lej7m Vows and Promifes^ are a fafi; Hank upon us,
to make us leave our Sins, and do all that he re-
quires of us. For every Man ought^ and thinks
h'lmMf concerned^ to be as good as his Word, and
to perform what he ha^^ promifed ; efpecially,
when it is to one, who is too ^ife to be deluded^
too Jtift and Powerful to fuffer any Abufes of him
to pafs iinrevenged^ which all Men that underftand
any thing, believe o^ Almighty God, When we
Promife and Vow to him, we know that he can-
not he deceived^ and that he zvill not he mocked ; fo
that we muft needs fee it ftands us inftead, and is
our higheft Concern, to perform with him. And
therefore, fince in the Sacrament we do in the mod
folemn Manner vow to amend our Ways, and
promife an Holy Life to Almighty God-, in re-
I gard
Chap. 2. Of the Benefits of Communicating. 125
gard none that are Honeft will, and none that are
fVife and Serious dare be unmindful of fuch facred
and folemn Compads, it mud needs be an excel-
lent Way to bind it faft upon our Souls, and ^k
it in our Minds, and fohelp very much to eftablifh
and imprint it in us.
And thus we fee, how a worthy Receiving con-
veys Grace, and confirms and increafes in us all
Virtues, by the natural ^'erJcnn of thofe Duties,
which it exercifes^ and excites in iis. For it power-
fully excites^ and therein we exercife feveral Duties^
which help on a good Mij^d, and fet it forward, and
hind ourfehes by folemn Fozvs and E72gage?ncnts to
go on in it, both which are mod powerful to im-
prove any Effedl.
And as it thus confirms and increafes in us all
Graces, by the natural Virtue and Tendency ol thofe
Duties, which it excites in us : So does it,
2dly, fey thofe ifiward AJftftances, which it 7?iini'
Jlers and conveys to us.
This Sacrament doth not only confer Grace by
its 'natural Tendency, as other Means ; but more-
over, by virtue of God^s Fromife and ef pedal Bounty
to the worthy Receivers of it, as it is an Indrument
in his Hands. He tells us, that he will do great
Things at the Prefence thereof, and be liberal in
fpiritual Bleflings to all thofe who duly partake in
it : So that befides what they do from the Virtues
themfelves, which are exercifed thereat, they may
promife themfelves much fpiritual Grace and
Strength from his free Gift, and immediate Con-
currence with it. For in the Holy Sacrament,
he offers them all that outward Grace, and fpiri-
tual Strength, which Chrid's Death procured *, and
therefore, if they come to it worthily, fo as their
own Unworthinefs may be no Bar againd the
fame ; that Offer will be fure to take Effect, and
they
126 Of the Benefits of Communicating. Part 11.
they fhall undoubtedly receive it. And this is
plainly intimated to us, when our Blejfed Saviour
tells us of his Flejh^ that it is Breads the true Ufe
and End whereof, is for '* fupport and nourijhment^
John vi. 51. And when St. P*^/^/ declares, that
the Cup of Blejjvng which we Blcfi^ is the Commu-
nion^ or -f- Communicating to us the Blood ofChrift^
i, e. thofe Benefits which his Blood procured for
us : And, that the Bread which we break is the
Communion^ or Communicating to us the Body of
Chrijf, i. e. thofe Graces which the Offering of his
Body obtain'd for us, amongft % which are thefe
fpiritual/lffftauccs^ i Cor. x. 16. And when our
Lord himfelf tells us, that the Bread he gives us,
is his Body, and that the Cup he reaches out to us,
is his Blood, Mat. xxvi. 26, 28. By which, though
he meant not that they are his Body and Blood in
their Natures, yet the leaft he can mean is, that
they are fo in their Effeois \ fo that when we receive
them, we receive all the Blefiings of his Blood-
fljedding^ and all that Grace which his Death has
purchafcd for ail Men.
And thus the Church of Chrift has flill thought
concerning it. j] In the Sacrament, fays St. Am-
hrofe, Thou receivejl the Similitude of the Body of
Chrift, i. e, the Bread and Wine which reprefent
it ; but, together with that, all the Grace and Virtue
which the true and real Body obtained. § 'This Sa-
cramental Food, fays St. Cyprian, or whofoever
was the Author of that Trad, is in outward Ap^
* Pfal. civ. 15. t Ko/riyf/ie4. J Gal. iii. 13, 14.
J Ideo in fimilitudinem quidem accipis Sacramentum, fed
verae Naturae gratiam, virtutem que confequeris. Amhrof. de
Sacra?n. 1. 6. c. i.
§ Sed immortalitatis alimonia datur, a communibus cibis
differens, Corporalis fubflantice retinens fpeciem, fed virtutis
Divinae invifibili efficientia probans adelTe prsefentiam Cyp. de
Ccena. J)om,fuh. init.
2 . pearance
Chap. 2. Of the Benefits of Communicating, 127
■pearance a bodily Suhftance ; but by inviftble E^icieKcy^
It works all the Effects of a 'Divine Power and Frefence,
* They that partake of the Eiicharift by Faith ^ fays
St. Clement of Alexandria^ are fanolified thereby both
in Body and Soul. And, "f We eat the Breads fays
Orige?2, which by Prayer is made the Body of Chr'i/},
Holy in itfelf^ and making thofe Holy who feed on it
with Refolutlon of new Life and holy Purpofe.
And this is another Way, whereby the worthy
Receiving the Holy Sacrament confirms and aug-
ments in us all fpiritual Graces ; viz. As it is an
Infirument in God's Hands^ who, at the Prefence^
and in the Participation thereof, minifiers and conveys
them to us.
And by this it appears, that the Holy Sacrament
confirms and increafes us in all Graces, both by
the natural Virtue and Tendency of thefe Duties,
which it excites and bnproves in us ; and alfo by
thofe inward Affiflances and fpiritual Aids, which
it minifiers and conveys to us.
And thus we fee how the Holy Sacrament is
full of Grace and a quickning Spirit, and helps
mightily to fet us on in an Holy Life, and in the
Work of Reformation and Amendment. And
therefore then, any Perfons that turn Penitents,
and refolve to lead new Lives ; one of the befl
Rules that can be given them, is to frequent it.
For it will carry them forward in their Work, and,
what by the natural Tendency of the Duties them-
felves which are exerciftd in it, what by the Af-
fiflances which are conveyed by it, increafe their
(f.^iet^^ovTO. K^ <Tui/.A )y ^VXpJJ' Clem. Altx. Pedag. 1. 2. C. 2.
p. 151. Ed. Par.
t "AfTaf \S}\QlSi) G6d\J.lA 'ff'JOfJ^'ai S'loi T i'OyjxUj tii}iOV 77,
it) tl-)iAi^ov tbO f-ceG' Jj<a; <ar£f'3'4cr£«yf avtt^ '/^^ufj^ni. Orig.
Lent. Olf. 1. 8. p. 395. Ed. Cane.
Strength,
128 Of the Benefits of Commuhicating. Part IL
Strength, and give them Power to go through
therewith. It will perfe6t them in Obedience, by
exerdfi77g and exciting^ and by both mproving in
them that Faitb^ Love^ T^hankfidnefs, Refignat'ion^
and Repeyitance^ which are the mofl genuine Fr'in-
ciple^ and effedual Caufe thereof. It will bind it
upon their Souls, and ingage them to it, by their
repeating^ every Time they come therein, their
folemn Vows and f acred Pro7nifes to go on in it. And
it will inable them to fucceed in the fame, by
bringing down from God thofe inward Helps and
fpiritual /iffifiances^ which fhail bear them thro' it.
So that if any Man begins to look towards Got],
and longs to go forward with the Work of Refor-
mation and Amendment: He ought in all Reafon
to feek out, and prefs in to be admitted to the
Holy Sacrament. For it is one of the bed Rules
that can be prefcribed in his Cafe, and ferves his
End above any Thing : And therefore he muft not
in any wife fhun it, but lay out for it above all
Men living. A Man who will not repent, indeed,
whilft he continues in that Mind, muft not come to
it ; for he would not receive Good, but Hurt thereby.
But if he refolves to arrrend his Ways, and feeksout
for Help, and would make ufe of any Means which
would do him mod Service in effedling the fame -,
let him be conftant at the Lord's Table, and fre-
quently Communicate. It will quicken him when
once he is in the Way to become Good, and amend
his Pace where he has need to be fet forward, and
ftrengthen him in thofe Parts where he is v/eak
and mod liable to be aflaulted, as St. lgnatlusx.o\A
the Ephefiam^ when he advifed them to be frequent
in this Holy Feaft -, faying, * Shew hafte to ajfem-
ftVcToJtfj/' or av ydf ^VKVUi I'm li ctvi^ -jivi^it KA^cti^^vref.
Chap. 2. Of the Benefits of Communicating. 129
Ue often In the Eucharift ; for the oftener 'jou meet
thereat^ the more \our ftanding is fecured^ and the
Power of Satan is deftroyed. It will fortify him in
all Trials, wherein he is like to be moft endan-
ger'd; enlivening in him that holy Zcal^zudjleady
Purpofe^ and other Graces^ which mufl: bear him
through the fame : For which Caufe, it vvas ufed
anciently^ and upon a like Occafion would be fo
ftill, as a Preparation for the greate/l Trials, and to
fit Men to die Martyrs for the Caufe cf Chrift,
Thofe, * fays St, Cyprian, and the other African
Bifliops, zvhoni we woidd preferve fafe and invulner-
able againft the fiercefl Darts of the Adverfaries, we
arm firft with the Lord*s Supper, wherewith they
may he guarded as with a Shield, and wherein they
may be fecured as in an impregtiable Fortrefs, It is
an excellent Means of confirming every Grace, and
affording fpiritual Help and Strength to all that
want it ; And that is Inducement enough, v/ere
there no Command of Almighty God for it, for
every Man, who defires to be intirely good and
ilrong in Spirit, to refort thereto.
And thus at laft it appears, what thofe Bleflings
are, which come by the Holy Sacrament, and which
are fufficient to ingage all good Souls to prefs to it
themfelves, cho' it had no where been commanded.
In reality, all Chriftians who are of Age for it,
and have an Opportunity, and are called to join in
it, and can fhew no lawful Lett or Impediment of
providential Hindrances, Sicknef, or the like, which
* Quos. excitamus & hortamur ad praslium, non inermes Sc
riudos relinquamus, fed protet^ione Sanguinis 8c Corporis Chrifti
muniamus : Et cum ad iT.oc fiat Euchariilia, ut polfit accipienti-
bus effe tutela, quos tutos effe contra adverfarium voiuimus,
munlmento Dominicx Saturitatis annemus. Cyp. Gf alii Epifc
z)i Epiji. Synod. Ecdcf. Afric. ad Ecclcf. Hofnim, Ep. 57. Ed,
Oxon. 5 |. Pamel.
K • . would
igo Of the Benefits of Communicating. Part II
would excufe their Abfence from Prayers^ or other
Ordinances of Jefus Chrift ; are bound in Duty to
repair to the Holy Sacrament. Our Blefled Lord,
as I have fliew'd in the foregoing Chapter, has given
his exprefs Conmands therein. And the Nature of
thofe Things which are meant thereby, and which
in that religious Feall, we are calPd to employ
our Minds upon, do mod ftraitly oblige his true
and faithful Followers to the fame. And after
once they have been fjfficiently in(lru6led, how
much it is their Duty to refort to it, and how true
Repentance doth duly qualify them for this Holy
Table, and make them worthy of it ; if dill thro'
Carlejfnefs^ or ImpenitenGe, they fhall ftay away
froni it, they/;/ againft God thereby, and are guilty
of a damning Negle^, which will not be forgiven
them till they repent of it, and a??iend \ti But if
there were no Guilt in the Negle^, and to Com-
municate had not been thus required of them ; yet
would the Blejpngs of the Thing it f elf have in gaged
all penitent good Men, to prefs in to he adtnitted there-
to : For- it is the viofl effeElual Courfe in all Religion
to prevail with God^ and to be beard in all their
Prayers ; it feals to them Pardon of their Sins, for
the Peace of their Confciences j and con^rms and aiig-
ments in thein all their Graces \ bringing down fuch
Help, as may make them (land in all Trials, and
carrying them on, beyond any other Means that
can be prefcribed for that Purpofe, in the Courfe
of Repentance and new Obedience. Which Be-
nefits, to all that love the Eafe of their own Minds,
and have any Care of their own immortal Souls,
are Invitation more than enough, to engage their
Prefence at this* Ordinance : And as for thofe who
have no Care what becomes thereof, they are nei-
ther to be won by them^ nor by any others.
I • And
Chap. 2~. Of fh Benefit stfCommimkating. 13I
And thus, having fhewn what is the Meaning of
eating Bread and drinkijig Wine in the Blejffed Sacra^,
ment^ and wherein the IVorthinefs of doing it lies,
and how much it is every good Chriflian's Duty to fre-
quent ity and what grea^ Benefits there are that come
by ity which ?night make us prefs to it of our f elves ^ had
it not been commanded by our Blejfed Lord : I fhall
proceed now,
Sthly^ In the lafl Place, to conftder thofe Excufes^
and to take thofe PleaSj which are mofi ufually made
by any Perfons againft coming to ihs fame ; of which
in the next Part.
K 2 PART
132 Of Hindrances that keep Part lit*
PART III.
C H A P. I;
Two Hindrances from Commufiicating,
The Contents.
One moft general Hindrance^ that keep Men from the
Sacrament^ is a Fear of tJmr being unworthy and
imfit to receive it, 7'his is anfwer'd by Jhewing^
I . The Partiality of it, becaufe they are notfo fcru-
[mlous about negleBing^ as about unworthy receiv-
ingt he Holy Communion^ though there be the fame
' '^aufe tofcruple both. 2. ^at every true Penitent
is li^orthy of it : Tea, he thai has only fully pur-
jpofed Amendment, though he has not had 'iime to
■perform it, 3, Impenitence, which unfits them for
it, is no Excufefor the NegleB thereof. 4, Impe-
intent Men, who alone are unfit, if they binder ft and
the Danger of their State j cannot continue therein,
hut will amend it, and then they may worthily Com-
77iunicate, 2. A {tcond Hindrance is, becaufe an
imzvorthy Receiver eats his own Damnation, i Cor,
xi. 29. which makesiiot Receiving feem the fafer
Side, By Damnation is meant, 1. Ada??mingSin,
which is deadly till T:e repent of it-, and fuch are
both unworthy Eating, and finful Abftaining, fo
that they are equal as to that Point, 2. Temporal
Pencil/ i(S^ which were infii^cd for their Intem-
perance
Chap. I. Men from the Communion. 133
prance at this Feaft^ and other Diforders peculiar
to thofe Times, and are not now ufual in ours, fo
that the Fear of them need not difcour age tis from it.
SINCE a worthy Receiving of the Holy Sa-
crament is a Bitty which our BlefTed Lord has
fo flraitly i?ijoin'd, and from which we may all
hope to reap fo great Benefits^ as has been fliew'd ;
it may well be expedled, that all who would do
Service, either to their Saviour, or to tbcmfelvcs^
Ihould readily join therein, whenfoever an Oppor-
tunity is offer'd for the fame. And fo, it is like,
all who pretend to ferious Religion would, were
it not that they have fome Exceptions in their own
Minds againft it, which till they are removed,
make all Difcourfes of the Duty or Ufefulnefs of this
Holy Feaft to fall without Effe6l, and perfuade
them, that however 7iecejfary or advifeahle it may
be to others, yet it is not fo to them, who have fo
jiift an Hindrance to excufe or difcourage them
from being prefent at it.
To give this Duty as fifl: hold as I can, therefore,
on the Confciences of all thofe who (hall perufe
this 'Treatife, having already fet forth the indifpen-
fable Obligations which we have to it, I iliall now
proceed to remove thofe Hindrances, and to take off
thofe Fleas, which are offered to excufe, and keep
Men back from complying with it. And as for them^
the moft weighty and confiderable, which I have
been able to learn, or have had Opportunity to
meet withal, are fuch as follow :
Men are moft ordinarily hindred from the Blef-
fed Sacrament, notwithftanding it is fo much both
their Duty and their Intcrefl to frequent it, by one
or other of thefe Things.
i/r, Becaufe they think thcmfelves unworthy of ity
and unfit to receive it.
K I 2dh,
J34'. ^f Hindrances that keep Part III,
' 2J/3?, Becaufe of the great Danger of unworthy
Com7ntinicatlng^ Da?nnation being /aid to be eaten
therein^ which feems to make abftaining the Jafer Side.
^dly, Becaufe therein they are to promife concern-
ing every Sin which they find themfelves guilty of, thai
they will no more commit it \ and this Promife fome
dare not make^ becaufe they fear they fhall not keep it,
^thly^ Becaufe of the great Difficulty which they
apprehend to be in worthy receivings and their want
of 'Time and Leifure to prepare for it,
5thly, Becaufe they fee others^ or have found them-
felves^ to be no whit bettered or improved thereby •, fo
that it is not worth their while to fit themfelves for it,
6thlys Becaufe they have not that Charity for all
the tVorld^ zvhich is to beprcpjfedin it.
Jthly^ Becaufe, though they be with others, yet
others are not in Charity with them ; and therefore
they fear they want that Peace which is required
thereto.
Sthly, Becaufe it is a Prefumption in us to approach
it., and therefore fay fome^ an humble Man flooidd ab-
ftain frofn it,
^ihl'jy Becaufe many good People ar,e feldcm or
never fe en at it, and therefore they may be good toOy
and have good Company., if they keep away from it.
lothly, Becaufe others who are unworthy cf it.,
are admitted to join in it.
iithly., And laftly, Becaufe, though they ought ^
and would come to the Holy Sacrament, yet they would
not kneel, which is the Pofture appointed by the Churchy
%vherein they are to receive it.
Thefe are fuch Things as do mofl ordinarily hin-
der good People from partaking in this Holy Or-
(iinance ; but indeed they ought in no Cafe to be
their Hindrance from doing their Saviour, and
their own SouJs this Service, as will more fully
appear from treating all the Particidars.
I ft, 0ns
Chap. I. Men from the Communion. 13^
ift. One Thing, that is the moft general Hin-
drance of all, and keeps back very many from the
Bleffed Sacrament, who otherwife are defirous
enough to partake in the fame,, is their thinking
tbemj'ehes unzvorthy of it^ and unfit io receive, it.
Now to filence this Plea, and to fatisfy the
Minds of thofe who make it, fo as that there may
be no more Caufe for it \ I fliall obferve thefe/c?//r
Things:
I fl, 'Hhe'^ fijew great Partiality in this Plea^ be-
caufe they are not fo fcrupulous about yiegletiln^ the
Communion^ as about the unworthy Receiving of it
though there be the fame Caufe to fcruple both, I'hey
fhew all their Nicenefs about tloing v/hat God bids
them, but none about letting of it alone. They are
afraid of offending in coming to the Holy Sacra-
ment, but have no Fear of giving Orience in flay-
ing away from it : As if God had only forbid them
to receive unworthily, but had no where forbid
them to abfent themfelves, and not receive at all.
Rut this, as I have already fliewn, is a very wrono*
Judgment, for Almighty God doth as ftraidy in-
join a worthy^ as ht forbids an unworthy Communi-
cating. He has given us his Command for it,
and that too with fuch Notes and Circumflances
a-bovementioned, as fhew that he lays a particular
Weight upon it, and highly expeds to be obeyed
therein. So that if we would not bring Guilt upon
Gurfelves by finning againft him, we muft make
Confcience of not coming to the Sacrament, as well
as of irreverent Treating and Propbanation of it when
we come.
This then is very partial and unfair Dealino-, to
be fcrupulous only about the Manner of -performing
this Duty, but to have no Scruple at all about the
Omiffwn of it : As if, when God commands us to
d-^ a things not to do it at all, were not as much a
K 4 Fault
13 6 Of Hindrances that keep Part IlL
Fault as /^ ^i> it wrong; and it were not equally
tranfgrefTcd when we Jiegle5f^ as when we prophane
it. And if all thofe who are full of Fear about
unworthy Receivings would be but as fearful oifni-
fid Ahftainifig ; this equal Fear on both Sides would
make them diligent in feeking Satisfidion, and in
carrying on the Work of Preparation: So that
they might neither offend by comings nor by flay-
ing away^ but worthily appoach to the Lord's
Table, and be heartily welcome to it when they do.
2. Every Penitent, who is refolved to leave bij-
Sins^ and has begun the Change, is really worthy ; fo
that the 'Thoughts of Unworthinefs ought not to put him
hy it.
He is a true Penitent, who cojifiders of all Gad\<
Laws, and is refolved^ hy God*s Grace, to keep them *,
and of all his own Sins, and is refolved, hy God's Grace^
to leave them : Andfo changing bis former evil Courfe
and Pra^ice^ becomes a nezv Man. And whofo-
ever does this, he is a fit Perfon, and worthy to
come to the Holy Communion. For all the Par-
ticulars of worthy Receiving, are Inftances of
Duty, as has been obferv'd, and neceflary Parts
of a good Man ; fo that every Man, who turns
penitent, and becomes truly and acceptably good,
will be endowed with all of them. Nay, if any
Man were to learn them, there would be Diffi-
culty in any thing elfe, if Repentance would go
down with him : So that any Perfon who fincerely
repents, may do every thing elfe which God
requires him to fhew forth in the fame. The great
Things expected of us at this Feafl, as has been
faid, are thefe ; namely : That we give Thanks for
Chrifl*s Death, and refign ourfelves up to his Service,
and repent of all our Sins, and be in Love and Charity
with all Perfons, and have Faith in Chrift and his
^Urits: Aad all thefe are eafy, and create no great
Difnculty
Chap. I. Men from the Cofumuniofu 137
Difficulty to a penitent Perfon. For is it not an
eafy Thing for him to thank Chrijl^ who verily
believes that he died for him ? And cannot he rea-
dily reftgn himfelf up to his Ufe, who has already
given himfelf up to an Hol'j Life^ which is all the
Ufe he would make of him ? And is not he in
Peace and Charity with all Men, who has repetited
of all his Sins, and then furely of Malice and Un-
peaceaUenefs among them ? And doth not he be-
lieve thofe 'Thi7jgs ijubich his Saviour Chrift has de-
clared to him^ viz. That he died for m to piircbafe
"Terms of Graces and that no\y, for his Sake, God
will forgive us any Sins, when we truly repent of
them ; and help us by his Spirit to any Graces^ when
we carefully endeavour after them ; and give us eter-
nal Life in Heaven, when we intirely obey him ; but
that otberwife, than upon thefe Terms, he will not
give us any of them •, which are thofe Declarations
that he makes to us in the Holy Scriptures, and
wherein he expedls to be tru/ied and believed by us:
Doth not every penitejit Man, I fay, believe all this,
who is at the Pains to live according to it, and re-
pents that he may be pardoned, and endeavours that
he may be ajjifted-, and obeys that he may be gra-
cioufly rewarded for it ? All this Faith, which is re-
quired to the Communion, is necejjary to Repent-
ance, and isJhewK therein-, for we fhould not leave
Intemperance, Fraud, Malice, or any other Sin that
is ftrongly recommended to us, unlefs we believed
God had forbid it, and would now for ChriiVs
S?i\<.t freely forgive, s.nd eternally reward thofe who
repent of it. And all this Thankfulnefs, and Re fig-
nation, and Peace, and Charity towards all Men,
which are likewife required to the fame, are not
only eafy after it, but are Parts of it. For if we
are unthankful for Chrifl's Benefits, or unrefigned
to h:s Ufe, or outof C/A'-zn/y with any Perfons, we
have
1 38 Of Hindrances that keep Part III.
have not yet repented of all our Sins, but, as to
thefe at lealt, are dill impenitent. So that when
once Repentance of all our Sins is, there is, or
may be in us every thing elfe, which God requires
a: chisFeall to fit us worthily to partake thereof.
Thus is every true Penitent fit to eat at the Table
of his Lord, and to be a worthy Communicant,
And therefore when any Perfons do from their
Hearts repent them of all their Sins, and are fully
purpofed to lead new Lives thenceforwards ; let
them not be afraid to come to the Holy Sacra-
ment, for they are truly fuch as God accounts wor*
thy of it. If they have not fhaken Hands with
their Sins, indeed, but live ftill in them, and are
ready to repeat them on the next Occafion, they
will come unworthily v;hil{l they are in that State,
and will not be made the better, but the worfe
for it. But if they have broke lofe from them,
and have been adted by God's Fear, and led new
Lives for fome Time ; and are ftill putting out
more Endeavours, and praying for more Grace
to do this yet more perfedly : They are the Per-
fons whom God calls to this Feaft, and may juftly
expert to receive an hearty Welcome at it. Nay,
if their Return to God has been fo late, as that
they have not yet had Time fufficient for ijuell-do-
ing, but only for holy furpofing that they will do
well as often as they ihall have Occafion, yet, if ^
out of a jerioiis Conviliion of the B et eft able nefs of
every ftnfid Courfe^ they are fully refolved to leave
it \ and after a due Confideration cf every Part of
their Duty^ they a^ve fully ^ and without all Referve
refolved to prat'iife it \ I doubt not, but that this
Will and Purpoje^ before the Time and Opportu-
nities for Prauiice come, will render them wel-
come Guefts, and worthy to Communicate. For
whatever Rigors afterwards came in, not from the
NatuvQ
Chap. I. Men from the CommiiniGn. ij^
'Nature of the Sacrament icfelf, or the Nece£it'j of
the Thing, but only through the dfcretionar^
Powdr of the Churchy and the Rules of Bifcipline^
thus I think it is plain it did in the Apojilcs Txvics.
For the three thoufand Soids^ whom St. Peter con-
verted at one Sermon, did not (lay till th^y had
Opportunities of performing^ but were admitted
that very Day, upon their inward Change and Refo-
lution, to the Apojlles FellowfiAp, and therein to
the Holy Sacrament, which was a Part of it. They
that gladly received his Word, fays St. Luke, were bap-
tized-^ and the fame Day there were added unto them
about three thoitfmd Sotds. And all thefe continued
Jtedfaftly in the Apofiles Doulrine and FellowfJoip^
and in breaking of Bread, and in Prayers, A61. ii.
41,42. And when thQ ApojHes went about to
convert the JVorld, they admitted Men prefently
to Baptifm and the Chriftian JVorJJoip, upon their
Profeff.on of Faith in Chrifl and being penitent, with-
out flaying to fee i\\tm pra^ife what they h-xdipro"
inifed^ as appears in the Converts now mentioned,
and in the Story of the "^ Eunuch : And when they
were admitted to the Chriftian Worfhip, they were
admitted to the Communion too, becaufe in the
Apofiles Days, as I have t fhewn, that was an
ordinary Part thereof, and always went along
with it.
If any Perfons then have already left their Sins,
and do not willingly allow themfelves in any of
them ; if they have been ftriving long againft them
and are daily gaining ground, and making a more
perfed Conqueft thereof: Nay, if they, who
fince their Return to God, have not had Time to
pcrfor?n all this, are yet fully and deliberately pur-
pofed, and without all Referve, relblved within
* Ads viii. 36, 37, 38. f Par/ i. Cl^^j,, 3.
themtelvcs
140 Of Hindrances that keep Part III.
themfelves fo to do : They are tiie Perfons, whom
God invites to this Feaft ; they are worthy to come
to it, and will be fure to meet v/ith a kind and
hearty Entertainment there. God and they are
fully agreed in their own Thoughts, and the Terms
of Reconciliation betwixt them are confented to on
,hoth Sides. For he proclaims Mercy upon Repent-
ance^ and they thankfully accept it i he offers to
return into Favour with every Sinner that will
amend his Faults, and they are glad of the joyful
News, and fully refolve an End to theirs. And
fmce they are both agreed upon the Thing, what
Ihould hinder them from coming to the Holy Sa-
crament, which he has appointed for this very
End, that therein they may give their exprefs Con-
fent to this Agreement, and mutually make this
Declaration.
Thus is every Man, who has left his Sins, and
begun to lead a new Life, or, who is fully pur-
pofed in his own Mind, and abfolutely intends fo
to do ; a welcome Gueft at this Feaft, and wor-
thy to comrnunicate : So that no Apprehenfions of
Unworthinefs ought to put him by it.
And as for thofe who neither have left all their
Sins, nor are determined in their own Heart?,
and wholly bent to leave them ; they are plainly
impenitent, and thereupon moft unworthy to Com-»
municate. But then,
gdly, That Intemperance which unfits tbem for the
Holy Sacrament^ is no Exciije at all for the Negle^
Impenitence will excufe a Man in no Acl, but is
itfelf a very great Aggravation of the fame. It is
no extemiatihg Plea, but a damning Fault •, fo that
no Man muft' ever hope to efcape the eafier after
he has omitted any Duty, by giving it as the Rea-
fon for it. When God calls us to the Sacrament,
to
Chap. I. Men from the Communion. 141
to promife him that we will amend our Faults, and
lead new Lives thenceforward -, if we return An-
fwer, that we co?ne not becaufe we are impenitent^
that is as much as to fay, we co7n€ not as he bids,
becaufe we will not, which is certainly the worft
Plea that ever was made for any Offence, and can
never render his Cafe better, but much the worfe
that ufes it.
As for thofe then, who keep away becaufe
they are impenitent -, they are left without all
Plea, and have no Excufe at all to make, for
their not coming to the Holy Sacrament. The
only Thing that can ftand them in (lead, either
as to it, or as to any thing elfe, is their Re-
' pentance and Amendment ; which they will not
delay, if they confider in how great Need they
Hand thereof. For,
4thly, Impeyiitent Men^ who are imwvrthj of the
Holy Sacrament^ if they imderftand the Danger and
Mijery of their State^ can by no Means continue there-
in^ hut muft forth'^vith repent and amende and then
this Hindrance is gone^ and they ma^ worthily ap^
proach to it.
If they underftand the Danger and Mifery of their
State^ I fay, they cannot continue in it. For fo long
as they remain impenitent in 7«'7/;v, or in any cue
kno-ivn Sin, they are not only unfit to receive the
Sacrament^ as I have Hiewn, but alfo to fay their
Prayrs, to give Thanks^ to 7nake Fcws, or to have
any thing to do with God in any other Part of
religious IVorfJjip and Service. They are fhut out
from all Benefits of Religion, they have no Sal-
vation by Chrijl, nor any Hopes of Heaven, If
they happen to die fuddenly whilft they are in this
State, or are call'd away before the Work of Re-
formation is finifli'd (as it is greatly to be fear'd
they may, if they put it olT for the prefe?it, and
as
142 Of Hindrances that keep PartllL
as in all likelihood they will, if they delay it till
their Death-bed^ at which Time it is a very rare
Thing for any Man to go through therewith^ they
will go to Hell^ there to be tormented with the
infupportable Anguifh of a wounded Confcience^ and
nnfatisfied Appetites^ and a ra^itig Fire^ and with all
the Terrors and Difconfolation cf Darknefs^ and the
utmoR: Malice o^ Devils and damned Spirits^ and the
higheft Sbaf?ie and Confufton of Face : All which
they mud undergo without any E^je to pity, or
Friend to comfort them, or any one to refrefh them^
or any Abatement, or Fntermiffon for evermore. And
this is a State of fuch Horror and Aftonifhment, as
no Man, who looks upon it, can abide in : It is a
Condition of fuch extreme Danger, as no one In
his Wits can willingly endure. So that if any of
thofe who are impenitent, will but be at the Pains:
to lay to Heart, and confider of the Sadnefs of
their State •, they can by no Means perfift therein,
but will run with hafte to repent, and inftantly fee
about the Amendment of their Ways, that fo they
may be delivered from it.
And as foon as ever they do fo, this Hindrance
is gone, and they are worthy to come to the Holy-
Communion. For that which ^/i us for it, is not
an high Pitch and Perfeofion in faving Virtues, or
extatick Degrees and Tr an f ports in Devotion, as I
have {Part i. Chap. 4..) /hewn ; but fuch true Re-
pentance and Change of Life, either in Deed, or at
lead in IViil and Purpofe, as make us acceptable
and honeft Chrifiians. So that whatever we were
before, whilft we continued impenitently wicked,
we are meet Partakers of this Holy Feaft, now we
have repented of all our wicked Ways, and are
fully refolved to b,^come obedient, and not fcru-
puloufly draw back, but may come to it gladly
when we are call*d, and expefl a friendly Wei-
Gome
Chap I. Men from the Communion. 145
come from our BlefTed Lord and Saviour, when we
meet him there.
And thus I have confider'd this great, and moCb
common Plea, whereby fo many are kept back
from the Holy Sacrament, 'viz, their thinking them-
felvcs imzvorthy cf zV, and unfit to receive it ; and
Ihew plainly, that no ill Man can he exciifed^ and
that np good Man ought to he hindered thereby. And
the Refult of it is this : If any Perfon tells me he
cannot come to this Holy Feaft, becaufe he is
unworthy to join therein : I mud tell him again,
I That he muft; not only he afraid of un-zvorthy Coining
to itj hut alfo of miworthy Ahftaining from it ; and
that imlefs he is impenitent^ and flill unrefolv^d to leave
all his SinSy he is worthy to come to it •, and that if
fuch Impenitence is the Caufe of his 7iot comings it is
no Excufe for the fame \ and that he 7nuft conjider cf
the Banger and Mifery of that State^ and fo repent
and get out of it % and when once that is done, he
will be worthy, fmce every true Penitent is welco?ne
thereto. If he is truly penitent^ he is worthy ; and
if he has not repented yet, he muft inftantly re-
pent^ that he 7?iay he worthy : And then let him not
hold off from this heavenly Banquet, but chear-
fully approach to it as often as he is invited.
2^/}', Others, who cannot poficively fay they are
unworthy of it, are yet kept back from the Holy
Sacrament, becaufe, o'i tht great Danger of unwor-
thy Comjnunicating^ Damnation heing faid to be eaten
therein^ which feems to make ahftaining from it the
fajer Side. He that eats and drinks unworthily^ fays
St. Paul, eats and drinks Damnation to himfelf^i Cor.
xi. 29. Now in anfwer to this, I fhall obferve,
I/?, That by eating his ozvn Damnation^ the Apoftle
means, not that he fJoall inevitahly he damned for it ;
but only that he commits a damning Sin^ which will
prove deadly to him nnlefs he repent thereof: And this
is
144 Of Hindrances that keep Part III,
is true, not only of unworthy Eatings but alfo of
finful Abfta'ming^ fo that they are equal as to that
Point,
He means not, I fay, that he jhall inevitably he
damned for it. And this is plain, becaufe for
Chrift's Sake, God has promifed to forgive tis all
our Sins upon our true Repentance^ and therefore
this of unworthy Receiving among the reft. Nay,
as for this their unworthy Eatings the Apofile tells
the Corinthians in that very Place, that when they
are judged^ or condemn'd for it, that Judgment, if
it brings them to Repentance, is not to confign
them to, but to deliver them from eternal Tor-
ments. When we are judged^ fays he, or con-
demned for this Offence, i, e, to be fick and
weak^ which God inflided on them becaufe of
it, we are not in Anger punifhed, but in Mercy
chaftened of the Lord, or trained up to Repentance
by prefenc Sufferings, that we fhould noty at the
laft Day, he condejnned with the World to eternal
Mifery, i Cor, xi. 30, 31.
But only that he commits a ^damning Sin, which
will prove deadly to him^ unlefs he repent of it. He
that eats this Breads and driiiks this Cup unworthily^
fays he, floall he guilty of the Body and Blood of the
Lordy i. e. unlefs his Repentance, that Gofpel
Remedy for all Sin, prevents it, he fhall be liable
to be puniflied, not only for an Abufe in Meat
and Drink, as if it were only common Food; but
for violating and prophaning the Body and Blood
of Chrift, which he fliould have difcerned therein.
I Cor. xi. 27, 29.
And this is true, not only of unworthy Eatings
but alfo o^fuiful Ahftaining from the Holy Sacra-
ment. For that our Lord has exprcily forbidden,
* ^0 St. Chryfolt. loidp-Jfands it. Vid. Chryf. in v. 32, 34.
as
Chap. r. Men from the Commu7iwu lr45
as I have fhewn, and that too in fuch Sort as
ihews he lays a great Weight upon it •, lb that we
moft highly offend him therein, and cannot ex-
pect to regain his Favour till we repent and amend
the fame ; and therefore they are hoih equal as to
that Point, We fliall be condemned, without
Amendment, for unworthy Eating, and fo we
fhall too for finful Abftaining. And therefore if
the Fear of Damnation be of Force with us, ic
muft keep us off from both them, and neither
fuffer us to negle^ this Feaff, nor to prophajte it,
but ingage us to come to it wcrtbih^ i, e, with
penitent Hearts, whenfoever we are called
thereto.
2 J/}', By "Damnation^ the Apoftle means te7npo-
ral Death and Funijhments^ which God did then infli5f-
on unworthy Communicants. And this was not for
all Unworthinefs, but particularly for their Inteinpe-^
ranee at this Feaft^ and other Diforders which were
peculiar to thofe Times^ and are not ufual now m
curs : So that the Fear of them need not discourage u$
from it.
By Damnation^ I fay, he means temporal Death
and Pun'fhments^ which God did then infliof on un-
worthy Communicants, This he plainly intimates,
when he fets down Weaknefs^ and Sicknefs^ and
Deaths as the Penalties whereunto they were con-
demned for their unworthy Ufage. He that eats
and drinks unworthily^ fliys he, eats and drinks
Damnation to himfelf^ whereof you have many fad
Examples now in Corinth^ for this very Caiife of
unworthy Eating, many now are weak and ftckl^
atnong you^ and many fleep^ i Cor. xi. 29, 30.
And this God inflidled, not for ail UnworthinefSy
but particularly for fome high and heinous Diforders^
fuch as were not only their open Schifvis^ but their
grofs Intemperance that had crept in by Occafion
L of
146 Of Hindrances that keep Part III.
ot their Love-Feafts^ which was a Prophanation
peculiar to thofe Times, and is not now ufual, or
any where to be feen in ours.
They came to the Holy Sacrament in open
Schifms^ not eating all together when they met in
the fame Houfe, but fcandalotijl'j dividing into fac-
tious Clans^ and feparate I'ahles, When 'je come
together in the Churchy and meet all in one Place^
fays the Apoftle, I hear there he * Schifms or Di-
vifwns a77iong jou^ or that you bandy in Parties,
and do not meet all as one Body, i Cor. xi. 18, 20,
They came to it alfo in a mod fcandalous Excefs^
and grofs Intemperance^ which Vice^ tho' fo con-
fefledly loathfome in all other Places, had yet,
by Occafion of their Love-Feafis^ crept into this
mod folemn Part of the Chriftian Worfhip and
Service. St. Jude feems to charge the Gitojlicks^
thofe fenfual and luxurious Perfons, with fome fuch
Fault. The J are Spots ^ lay^ he, in 'jour Feafts of
Charity y when the'j feafi with yoUy feeding theju^
felves without Fear,, i. e. fo freely as fhews they
have no Fear of God, or of the Solemnity and
Religion of the Feaft, Jude 12. And fo doth
St. Peter more plainly in his Defcription of the
fame Men, 2 Pet. ii. 13. nej count it Pleafure to
riot in the DayTime^ fays he. Spots the'j are and
Blc?nifhes^ fporting themfelves^ or being -f luxurious
with their own % Deceivings^ as we read it y but in
fome Manufcripts of greateft Authority, parti-
cularly the Alexandrian^ with which the Tranfla-
tion of the || vulgar Latin agrees, it is beiiig luxu-
rious in their | Feafts of Charity when they feaft with
you^ V. 13. And with a like Excefs Socrates
charges the Egyptians a good while afterwards.
AT^tTcc/f. 11 It r^ads, Deliciis affluentes, not Fraudibus.
For
Chap. I. Men from the Communion, 14;^
For * ihcj^ fays he, communicate at Even^ aftet
they are full fed^ and have gutted themfelves at
their Love-Feaji with all the Varieties of a choice
Banquet. And becaufe the Love-Feafts miniller'd
Occafion for fuch Excefs, and made Way for feve-
ral Abufes, they came, in Time, to be wholly laid
afide in Communions, And to prevent that Intern^
prance which they had introduced, it was order'd
generally^ that Men fliould receive fafling^ con-
trary to what our Lord did at firft^ which was
ratified by a t Decree in the third Council of Car-
thage^ held near 400 Years after the Birth of our
Saviour Chrift.
Now this Intemperance^ which had crept into
the Love-Feafts^ and fo mixt with the Holy Sa-
crament which always went along with them, was
another mod fliameful Offence, which St. Paul
reproved in the Corinthian Communions. They did
not only change this Ordinance of Union into a
fa^ious Meetings by falling into feparate Gangs
and Parties when they came to it: But alfo turned
this pure and holy 'Treat into a drunken Club^ and a
riotous Entertainment. In your eatings fays he,
every one as he comes fooner, takes before other his
own Supper^ and one^ being poor, is hungry^ thro*
theSmallnefs of his Provjfions, and another^ being
rich, is drunken thro' the Excefs of his, i Cor. xi.
20, 21. And upon this fchifmatical and intempe-
rate Eatings he lays the Danger of that Judgme?it
or Condemnation^ which God was wont in thofe
Days to inliidl on them. If any Man pretend
VUffjV. Soc. Hijl Ecctef. /. S'C. 22. p. Ed. VaL 287.
t Ut Sacramenta Altaris non nifi a jejunis hominibus cele-
brentur, excepto uno Die anniverfario, quo cccna Domini cele-
bratur. Co7icil. Carth. 3. Can. 29. apud Bin, Vol. prim. Ccjhil,
L 2 ^ Hun-
'14S Of Hindrances that keep Part IIL
Hunger^ fays he, for this Greedinefs and Intempe-
rance, let him eat at home^ that fo ^e come not toge-
ther at the Lord's Supper, as now ye do, to Con-
demnatioriy v. 34.
Now thefe fcandalous Irregularities^ but efpeci-
ally this Intemperance at the Lord's Table, for
which God was fo fevere upon the Corinthians^ is
no Crime in the Communicants of our Days, v/hen
among all the unworthy Receivers, none are fo
by Reafon of fuch Excefs \ but it was peculiar to
theirs^ when together with the Holy Sacrament,
they always joined their Love-Feaj2s, which were
liable to be abufed to Gluttony and Brunkennefs.
And when they did provoke God thereby, and,
by thefe heinous Prophanations^ which call more
loudly for Vengeance than other common Offences,
were expofed in thofe Days to be thus miracu-
louQy flruck with Death and Difeafes ; yet was
there Place ftill to prevent thefe temporal, as well
as the eternal Punifhments for the fame, by true
Repentance. If they bethought themfelves in I'ime,
and judged or afflioicd themfelves for their wicked
Prophanation ; their hearty Repentance and Humi-
Ualion might (lop the deftroying Angel from in-
fiidling fudden Death upon them in this Worlds
as well as eternal Damnation in the tForld to come.
If we would judge ourfelves^ fays St. Paul, to thefe
Offenders and horrible Prophaners of this Holj
Feafly wc fJjould not he thus judged, or immedi-
ately afflided and punifhed of the Lord, i Cor.
xi.31.
As for this Da7nnatlon then, which the Apoflh
charges on unworthy Eating, it either fignifies a
damning Sin, and that is true of wilful Abftaining
as well as of unworthy Receiving ; or a temporal
Piinijhment miraculoufly inflidled for their Drun-
lennefs and Intemperance^, wherewith at that Time
} thejj
Chap. 2* Men- frm the Commimion. I4g>
they polluted and prophaned this Holy Feaft,
which was a Thing peculiar to thofe Days, and is
not now derived down to ours, fo that we have
no juil Caufe to be deterred thereby.
Thus it is, if really we fhould come unworthily
to the Blefled Sacrament, we only commit a
da77inmg Sin thereby, as we fhould do by wilful
Jbflaining^ which will be forgiven us afterwards
upon the fame Terms whereon God forgives
all our other Sins, i. e, our repenting of it, and
amending it. Yea, and if thereby we fhould have
provoked God to vifit us, not only with future
and eternal Death, but allb with preient Difeafes
and temporal Calamities; fuch Repentance, when
ufed feafonably and fincerely, will likewife put by,
and, thro' the Merits of Chrift, cover us from them
too. But if, when we come to this Holy Table,
we are truly penitent^ and have broke off from
all our evil Ways, intending fully to lead new
Lives thenceforwards ; then we may with Com-
fort afTure ourfelves, that we are worthy and wel-
come Guefls, and are not concerned at all in this
Damnation, v/hich is threatned co mr^'orthy Com.-
municants.
CHAP- 11.
Of three other Hindrances from Receivings
The Contents.
A third Hindrance is, hecatife therein they are t§
promife concerning every Sin, that they will no more
commit it j which Promife fome dare 720t make,
L ^ becaufs
1^0 Of Hindrances that keep Part IIL
hecaufe they fear they Jhall not keep it. If this
te fiijficient to hinder any Man from the Coimnu-
nion, it ought alfo to hinder him from Prayers^
and being baptized a Chriftian. But it muft not
hinder Men from any of them, i. Let the?n
promife this A?nendjnent^ and keep it, and then the
Doubt is anfwered. "They ought to make it ; and
ty God^s Grace they may perform it^ if they have
a mind to it. 2. If after fome Time they happen
to break it in any 'Inflame, they have the Benefit
of Repentance afterwards, A fourth Hindrance^
is the great Difficulty fuppofed to be in worthy Re-
ceiving, and Want of Time and Leifure to pre-
pare for it. This lies not more againfi; the Holy
Communion, than againfi an holy Life, and all
Religion, But it mufi not put us by from any of
them. For, i . If it required all that Time and
Pains which is fuppofed, that would be no Excufe
for any of us to ne^^eU it. To true Penitents, the
Time and Pains is not fo great as is imagined. It
requires more of ill Men, but lefs of good, who
may prepare for it in a lefs Time. A firi5l and
particular Examination of our whole Lives is nat
neeejfary to be repeated every Time we come to the
Holy Co?n?nunion, This is not required by Al-
mighty God, nor was it believed or praolifed by
the firft Com??iunicants, Nor doth the Sacrament^s
being a Renewal of the Baptifmal Covenant, and
a Seal of Pardon, necejfarily require the fame.
What the Necefftty, and what the Expedience is,
of thefe ftriB Scrutinies. If they are ufed to Self-
examinations, good People may prepare themfelves
for the Holy Sacrament upon a few Minutes
Warning, 3 . The foorefi; and fnoft i??iployed have
Tune fiifficient, if they would ufe it to that End:
And where they have fewer Helps and lefs Time,
the lefs Preparation is accepted of them, A fifth
Hin^
Chap. 2] Men from th Communion. 151
Hindrance is^ hecaufe the^ Jee others^ or have
found themfelves to be no better by it -, fo that it is
not worth while to fit themfelves for it. If this
has any Force^ it is not to be reftrained to the Holy
Sacrament^ but holds flronger againfl Prayers,
and other Parts of Worfhip. But it ought not to
hinder any Perfons, For i. Where it is true,
there is no Excufe from it. 2. In all good Mens
Cafe it is falfe, for they are really better by it ;
many by improving in their Goodnefs, and all by
continuing in it, for which it is richly worth their
Pains to come thereto. 3. Where they are not bet-
tered at all, or not fo much as might be eicpe^^
ed j that is purely through their own Fault, in
7iot ufing the Means of improving^ thereby : So
let them a?nend that, and this Hindrance is re-
moved,
A Third Thing which keps back feveral from
the Holy Sacrament, tho' both in Duty to
their Saviour, and in Tendernefs to their own
Souls, they are mod ftraitly bound to frequent
the fame, is becaufe therein they are to promife con--
cerniyig every Sin which they find themfelves guilty
of that they will 720 more commit it •, and this PrO"
mife they dare not make, becaufe they fear they fhall
not keep it.
Now as for thefe-Perfons, I would define them
to confider, that if this be a fufficient Hindrance
to keep them from this Ordinance, it is equally
fo to keep them from their Prayers, nay, from
their very Baptifm, and being enrolled Chriftians :
For God will not hear their Prayers for the Par^
don of any Sin, till they repent of it, and refolve
within themfelves, and make him faithful Pro-
mifes that they will never more commit the fame.
Nor did he admit them to Baptifm, to be lifted
L 4 Mcrti-*^
Tr^'i . t)f Hindrances that keep Part lit'
Members of bis Church, till they had renounced the
Devil and all his IVorks^ with all the finftil Lufts of
the Flcfij, and promifed to keep his My Will and
Cojumandments, and ivalk in the faj?ie all the Days
of their Lives. If we flick at thefe Promifes, then
we muft fcruple faying our Prayers, and boggle
at all Religion, and if v/e were yet unhaptizeck
upon this Account we (hould refufe our Baptifm,
fince therein we did^ and ought to make as large
and exprefs Promifes of leaving all our Sins, as
we can, or are required to make in the Holy Com-
tnunion.
But to thofe who are afraid of the Holy Sa-
crament upon this Account, I have thefe two
Things to add.
1. Promife this Amendment, and keep it, and then
the Doubt is anfujered,
2. Though after fome ^ime they fJoould forget
the^nfelves, and break it in fome Inflames, yet ftill
they have the Benefit cf Repentance afterwards,
isf, I would advife them to promife this A?nend'
Tnent^ ayid to keep it, and the Doubt is anfwered.
When the Objeclion againll Promifing is only the
Danger of Performing, when they both can and
eught to perform it ; it is an Objeolion that lies only
^galnft themfelvss, in a Sufpicion that they will be
wanting to their own bounden Duty and Service :
And that is better removed, 'by their own Care
faithfully to difcharge it, than "by any thing that
I can fay to it. They ougfot to perform it, and if
they will, by God's Grace, they may do it ; and
therefore let them be careful to do that, and this
Difficulty is at an End.
They ought, I fay, to perform this Amendment
which they pro^nife to Ahnighty God, to leave every
Sin which they have formerly committed. God
will not forgive us any wilful Offences, whilft we
perfif}:
Chap. 2. Men from the Communion. 1^\
perfill hnpnitent^ and continue to repeat them \
but requires firfl, on our Part, that we forfake
and am: nd the fame. Sin no more^ fays our Sa-
viour to the Wo7na7i taken in Adultery^ and then
will not I condemn thee^ John viii. 4, ii. And let
the wicked Man forfake his IVa^s^ fays God by
Jfaiah^ and return unto the Lord, and then he will
have Mercy upon ^him, and abundantly pardon, Ifa.
V. 7. It is no indifferent Matter that is left to
our own Choice, whether we will leave our Sins,
or no; but the Thing muft of Neceflity be done,
if ever we hope to appeafe God, or to go to
Heaven. So that we mull not be lefs forward to
promife, for that is our Duty, but more careful
to perform.
* And as they ought to perform this Amendment,
which they promife to Almighty God, fo by his
Grace they 7nay perform it, if they will^ and have
a Mind to do fo. When at this Feaft, they fay
that they will never commit this or that Sin any
more, according as God has required, they fay
not that they will never be furprized into it, but
that they will never a6l it wilfidly, i, e. when they
fee it, and are aware thereof ; or, if at any Time
they do fall into it again, that they will not per-
fiffi therein, but amend it, Repentance always go-
ing along and being implied from the Beginning to
the End of the Gofpel Covenant. And this by
God's Help they all may do, if they make it their
ferious Bufinefs, and lay out their utmoft Care and
Pains upon it. For when a Man's Confcience tells
him, that the Thing is finful which he is about to
a6t, or at leaft he could readily fee it, if he would
direfl his Eye thereto •, he need not go on there-
with, unlefs he will, but, if he pleafe, may inftantly
turn away from it. This, I fay, he may do *, for
if he will not be wanting to himfelf, God will not
be
SS4 Of Hindrances thai keep Part III.
be wanting to him therein, but inable him effec-
tually to abftain from the fame when he truly en-
deavours fo to do. If once we are careful to
work out our own Salvation ; St. Paul affures us that
he will work in us both to will and to do^ Phil. ii.
12, 13. To him that hath^ i. e. imploys what he
hath, our Saviour promifes that more Jh all he given^
Mat. XXV. 29. And elfewhere again, God will
give the holy Spirit to thofe that ajk bim^ Luke
xi. 13.
And fince by God's Grace they may perform
this Amendment if they will, and ought to per-
form it, if ever they hope he Ihould accept them;
let them but be careful fo to do, and then this
Hindrance will give them no more Trouble, but
be quite removed. They will have no caufe to
be flow to promife what they will be thus honeftly
careful to perform.
2. Though afterwards they Jhould forget them--
felveSy and break this Promife in fome Inflance ; yet
is not their Cafe defperate thereupon^ but they have
Jim the Benefit of Repentance for that Breach of
Promife afterwards.
Indeed, if they break it as foon as ever they
have made it, and run conftant Changes in finning
and repenting^ performing this Time, and tranf-
grefling it the next ; that Repentance, I doubt,
will be of no Avail with God, becaufe it refls
only in fair Words and Promifes^ or, at beft, in
fome faint Attempts^ without any real Reformation
and Amendment. Nay, if they fall a fecond
Time into fome Sins, which lay wajle the Confci^
ence^ fuch as Murder^ Adultery^ wilful Perjury^
and the like, which few good Men can ever in-
cur at firft, and which fewer can afterwards repeat^
when once they have fmarted for the fame : It
may (till give Caufe, why the SufRciepcy of their
Re-
Chap. 2. Men from the Communion. I55
Repentance fhould be queftioned. But if in Sins
which are more ordinarily incurred, as Difcontent^
■Pride ^ Revenge^ Back- biting^ PaJJion^ &c. which
are general!}^ meant by thofe who are kept back
by this Impediment ; if after they have promifed
to leave thefe Sins, I fay, they go on for fome due
Time to make good their Word, and avoid the
Offence in fevcral Opportunities which lead them
to repeat the fame ; but at laft they happen to
forget themfelves, and break it in fome Inftance ;
yet doth not that null their former Repentance,
or make their Cafe defperate thereupon \ but they
have flill the Benefit of Repentance afterwards^ for
that Breach both of Duty and Promife 9 and, by
amending what they have done amifs, may be
perfe^ly reftored and made whole again. For
God will pardon us upon our true Repentance,
not only once^ or a fecond Time, but as often as
there is Occafion. So that if after we have pro-
mifed in the Holy Sacrament, that we will never
more be guilty of any particular Sin, we yet
happen to yield to it at length, and are anew
overcome: Let us but truly repent of that
Breach, and fully refolve againft it a fecond
Time, and then we are made whole as we were
in our former Station.
As for this Hindrance then, whereby fome are
kept back from the Holy Sacrament, viz. Their
promifing therein concerning ever'j Sin, that the'j will
w more commit it, which Promife they dare not
?nake, hecaufe they are afraid they fljall not keep it :
It need not flick with them, nor ought to
hinder any Man who pretends to Religion. For
let them promife this Amendment, and keep it,
and then the Doubt is anfwered. Or if, after they
have kept it for fome Time, they happen to fail
Upon fome Qccafwi j let them repent of that
. ' ^ Breach^
J 5^ O/* Hindrances that keep Part III.
Breach^ and make new Promifes, and faithful Re-
foliitions^ and then they are whole again. And all
this has nothing in it that can he avoided^ or
ought to he feared, but is all necejtfarif and defirahlc
to be done : For it is their Duty thus to promife,
and their Duty to perform, and their great Pri-
vilege, that, if they fail in any Inftance after-
wards, yet ftill upon repeating their Repentance^
they fhall receive a Pardon. It is what every
Man muft do, not only to be a worthy CommU"
meant, but to be a Cbrijlian. For the fame
Things are promifed in Prayer, and in boly Bap^
tifm: So that if any Man draw back from them,
and (licks to promife them ; he muft not pray to
God, nor pretend to Religion, nor, were he to
chufe again, would he be baptized into the Chrif-
tian Proteflion.
4. A fourth Thing which keeps back feveral
from the Holy Sacrament, is the great Difjiculty
which they apprehend to he in a worthy Receiving of
it, and their Want of Time and Leifure to prepare
for it. They fancy it is a very hard Thing for
any Man to Communicate worthily ; and fince
it is hard, it muft needs require much lime and
Application to prepare themfelves for it : and as for
their Parts, they have little Leifure from their
Biiftnefs, and are not made to 7nafter Dijficuhies ;
fo that they muft be content, and hope they fhall
be excufed if they abftain from it.
This Ohje^ion^m^ny are ready to make againft
coming to the Holy Communion. But every
Chriftian will be much afhamed of it, and flow to
urge It 3, fecond Time, when once he confiders, that
it lies not more againft it, than againft an Holy
Life, and all Religion. For all the Particulars of
worthy Communicating, as I have fliewn, are
equally Parts of indifpenfable Duty, and a good
Man*
Chap. 2. Me7t from the Communion, 1^7
Man. God has required no more Virtues in us at
the l^ime of Receivings than he requires of m at all
other Times^ to render us acceptable Chriftians^ to
fit us to fay our Prayers, or to give us any Hopes
of Eternal Happincfs, So that if any Man fays,
that the Work of the Holy Sacrament is over
hard, and therefore that he is not willing, or wants
"Time to fit himfelf for Receiving *, he may as well
fliy, that he is not willing, or wants Time to be a
Chriftian, or to go Heaven, and upon that Plea
may v/ith equal Reafon bid adieu to all Religion,
But to anfwer this more particularly j I mufl:
obferve to them,
I . That if the worthy Reception of the Holy Sacra^
ment did really require all this Time and Pains to pre^
pare for it which is fuppofed, yet will that be no fuffi-
cient Reafon or Excufe for any of us to negle5f it, FoF
when God bids us do a Thing, can any Man thinlc
it a good Excufe to fay, / woidd do it, if it were
not troublefome, or long a doing, Muft we perform
thofe Things only at his Command, which are eafy,
and foon over ; but negledl all others, which imploy
more Care and Pains, and require to be attended
longer ? How we may like fuch Mafiers, I will not
fay, but I am fure God will entertain no fuch Ser^
vants, as will pick and chufe with his Command-
ments, and obey them no further than their own
Eafe and Occafwns will fuffer them. No, he expefts
we fhould do him Service, tho' it be with Difficulty
and Lofs to our own felves. And this in all Reafoa
he may very well require of us, becaufe we our-
felves, who can plead no fuch Beferts as he can,
nor make any fuch Recompences as he propofes, do
all look for it from our Servants, in any Bufinefs
which they are to do for us. For if we fet them
to any Work, we fliould think it a very odd
Anfwer, if they tell us that they would do ic for
us.
1^8 Of Hindraiices that keep Part IIL
us, buc that they are unwilling to be aty^ much
VcLins^ or to fpare fo much 'Time as it requires.
Although a worthy Communicating then would
require much Time and Pains to prepare for it,
yet would not that be a juft Excufe for any Perfon
to negledl it. For fince God commands it, nay,
cofnmands it urgeiitly^ and lays a great Weight
upon it ; we are bound in all Duty to perform it,
tho' it coft us both Ti^ne and Pains fo to do But,
2, To all true Penitents it is not fo difficulty nor
requires fo much Time as is imagined ; fo that they
have not fo much as this Difc our agement to make the??i
backward in it,
The Difficulty of worthy Receivinglies not in giving
Chrift Thanks, or believing the Holy Scripture and
all its Promifes, as I have (hewn *, but only in
'Repenting of all our Sins. And this, indeed, has
more Difficulty in it^ and requires 7?iore Time to ill
Men who are held Captives by their Sins ; hut not
very much to good Men, who are already fet free^
and have broke off from them,
I. I fay^ Repenting of all their Sins, and
Amendment' of their Lives, has more Difficulty in it,
and requires more Time to ill Men. For they have
many Lufts to pare off, which are very dear to
them •, and many Things to fet ftraight, which
cannot all be done upon the fudden, when they
come to enter upon a good Life, who as yet are
Strangers to it ; they muft confider particularly
of all God's Laws, which are the Rule thereof,
and exajnine their own Hearts at every one, to fee
againft which of them they have offended, and there
make their particular Purpofes, and full Refohitionsof
Amendme7it, They muft fpend Time and Pains upon
this Examination, to bring themfelves to a pemteyit
Purpofe, and a deliberate well-weighed Refolution:
And when that is done, it will coft them more
Time
Chap. 2* Men Jrom the Communion. 1^9
Time and Pains (till in frequent 'Trials^ as in the
Courfe of Life and Bufinels chey meet with Oppor-
tunities, to pra^ife and perform what they have re-
folved upon. For when upon a ftrid Review of
their whole Lives, they find they have feveral Sins
to amend ; they mull not think, after they have
refolved againft them, to get perfedly quit of
them on the fudden. But they muft withftand the
Temptations to them once and again^ and pafs thro'
frequent Trials, and exercife themfelves in many
Conflidls, before they will have got the Conquefl,
and be indeed reformed from them.
Thus will it require both much Time and Pains
for an ill Man to become good, and not only to
refolve that he will amend all his evil Ways, but
to put in praElice and perforin it too.
'Tis true, indeed, I cannot fay that the a^ual
Afnendment of every Fault, and the Ferformance as
well as Purpofe of obeying in every Commandment,
is neceflary to a worthy Communicant. For a full
Refolution of Amendment, without flaying for
Time and Opportunities to fulfil the fame, is
fufficient to fit us for this Feafl ; as I have obferved
it did in the Apoflle\ Days, when, upon their firft
Converfion and becoming penitent, before they had
Time to perform what they had promifed, Men
were admitted to the Holy Sacrament, as they
were to other Parts of Worfhip. So that the
Repentance required of us to a worthy Communion,
will not take up all that Time, which is
neceflary to amend a whole Life, and to pradife
all the Duties of a good Man.
But although it will not call for all that Time,
which is neceiTary to a New Life and PraBice ;
yet will it require all that Time which is neceflary
to beget and a(5tuate a New Heart and Purpofe ;
and that will be much more in ill Men^ than it
will
i6o Of Hindrances that hep Part III,
will be in Good, For when ill Men examine
themfelves, to find out all their Sins, that they may
refolve againft them ; they have many more Sins to
repent of, and to employ their Minds upon ; and are
more Strangers to their own Hearts and Lives,
having never obferved or looked into them, and
fo need the greater Labour of RecolleBion ; and
have more Hardnefs of Heart and Coldnefs of Spirit,
fo that they do not lb eafily renounce them, nor
can fo readily and fully refolve againft them, when
they have difcover'd them, as good Men can.
As for this Repentance of all their Sins then,
which confifts not in an aulual Amendment of them,
but in full Piirpofes and Refolutions never more to
commit the fame, which is fufficient to a v/orthy
Communion ; It has more Difficulty in it, and re-
quires more Tzw^ than ordinary to ill Men, who are
held Captives by them. But,
2. // doth not require very much to good Men,
who are fet free and have broke off from them.
The great Thing which they have to do, is, to
examine what their Offences are, and to find out
their own Mifcarriages •, for if once they do dif-
cover them, they are fo habitually fet to amend
every thing that is amifs, that they will quickly
refolve againft them. And this Difcovery they
will make much eafier and fooner than ill Men
can. For their Offences being fewer in Number,
are fooner run over ; and their Confciences being
tender, and ufed to obferve them, they do better
remember them, and are the readier, when they
are afxed, to give in an Information of them,
than the others are. Indeed, if they do not ac-
cuftom themfelves to Self- Examinations., they will
find more to do, and need a longer Time, when
they come to them. But if they are much verfed
therein, efpecially if they take daily an Account
of
Chap. 2. Me?i from the Communion^ i6 j
of the Da-^ paft every Evening \ having daily
difcovered and acknowledged all their Offences,
they will bear them ftill in Mind, and have an
habitual Senle of them •, and fo be able at any time
to tell what Acts they are to promife and refolve
upon, at a few Minutes Warning •, as we may well
fuppofe they did in the firft Times, when they
Communicated every Day, and, under the preffing
TVants and Dijir anions which they conflided with,
could not fet apart whole Hours for Preparation.
And here under this Head, I think fit to take
Notice of their Miftake, who think a ftriB and
folemn Exa??iinakon after every known Sin, which
they have at any time been guilty of, and a particular
Confeffion and Repentance for the fame^ to he one
neceffary Fart of their Preparation every Time they
come to the Holy Communion. Whereas indeed, the
Work and Need of Self-Exam ination, which is to
make them fee their own Ways, is not one and the
fame to all Perfons, nor to the fame Perfons at all
Times *, but ought in Degree to be either more cr
lefs, according as they who ufe it are already more
or lefs acquainted with themfelves.
But as for this (Irift Review and Examination of
our whole Lives before every Sacrament, where
doth God require it? St, Paul, it is true, bids Men
Examine theinfelves, and fo eat of that Bread., and
drink of that Cup, i Cor. xi. 28. But this Rule
doth only require, that this Work of Self-
examination be finifhed fome time or other be-
fore we come to the Holy Table •, but it donh not
prefcribe how often. It doth not fay, that he muft
examine himfelf again To-day, who had done it
with Care Ye fterday ; or that he mud renew the
fame ftridl Search on every Return of the Holy
Sacrament, which he did at the firft time of his
receiving it. And the Apoftle fpeaks ic here, to
M warn
iS^ Of Hindrances that keep Part III.
warn againft their Negled, who eat and had never
duly examined themfelves, either about the
inyfterious Nature and Purpofes of this Heavenly
Food, or about their own Fitnefs to partake
thereof: As thofe Corinthians had never done,
who came to eat the Lord's Supper, as a common
Meal, not at all difccrning the Lord's Body there ;
for which God puniHied them with Sicknefs and
fometimes with Death itfelf, ver, 2g, 30.
And as for the Belief and Pradtice of the
Primitive Communicants^ fuch particular Survey
and Confefiion of all the Sins of their whole Lives,
was not held for aPart of Mens neceflary Prepara-
tion for the Holy Sacrament in their Times. They
made fuch Searches and Enumerations of Sins for
the Holy Communion, as they did for their
Prayers, in their Holy AflembJies; and whatever
they might do at fometimes, yet it cannot be made
appear, that at all times, or even ordinarily, they
did more. For the Communion was notfeparated
from the ordinary Service in thofe Days, as, God
knows, it has been fince, thro' the Indevotion of
later Ages, but always made a Part thereof, for all
thofe to join in vv'ho came to join in the Church's
Prayers. Yea, even the Holy Apoftles themfelves,
fo far as we can judge from that Account which
the Scripture gives us thereof, were not put upon
any fuch ftri6l Search and particular Examination
of themfelves to prepare for the fame, when they
received it at our Lord's Hands \ nor the Jerufalern
Chriftians afterwards, when they received the fame
at theirs. For they receiving the Holy Commu-
nion, as St. Luke fays. Acts ii. 42. every Day ; and
beino- Perfons of indigent Fortunes, who for the
mod part had little Leifure to retire from their
daily Labours, fuch folemn dated Examina-
tions, and tedious Refearches every Day, would
\\\
Chap. 2. Men from the Communion] iS^^
i\\ comport, as I noted before, with their Circum-
ilances.
In the Holy Sacrament, it Is true, we are to
renew the BaptifmalCovenantwith Almighty God.
And to renew this Covenant worthily, it is re-
qiiifite that we underftand, both what the Cove-
nant itfelf is, and what our own Performances or
Violations thereof have been. But this we may
know fufliciently, without having Recourfe to
fuch exa6t and particular Examinations every Time
v/e renew the fame. When by Means of fuch
careful Reviews we have once got this Know-
ledge, it may ftick by us ; and by Ufe, we lliall
come to be habitually acquainted, both with the
Terms of God's Holy Covenant, and with our
ownfelves. And befides, good Minds do not love
to run long upon the Score in their Accounts of
thefe Matters, but are wont to keep up this Know-
ledge, and to revive their Acquaintance with
thefe Things, by taking new Reviews thereof aC
convenient Times ; yea, they are daily imprinting
the fame upon themfelves by their daily Re-
colledions. So that when they are call'd to a
Renewal of this Covenant in the HolyCommunion,
they need not always to make thefe exac^ Inquiries,
like Perfons who as yet are wholly ignorant and
unacquainted with God*s Holy Covenant, and
with themfelves ; which were to make themfelves
very unprofitable Learners, who are ever learning
thefe Things, but never attain to any Knowledge
of them. But the fixed and habitual Knowledge
which they have of thefe Matters, may ff^rve them
upon Occafion, to renew it in this Holy Feaft.. as
I have fhewn it ferved the Holy Apoftles and
Primitive Chriftians ; and as it ordinarily ferves
themfelves to renew the fime in their Prayers and
penitential Devotions.
M 2 The
s64 ^f Hindrances that keep Part Illi
The Holy Sacrament likewife, is to feal to us the
Remijjwn of our Sins, And till we have particularly-
repented of all our Sins, efpecially of all wilful
ones, we are not fit for the Seals and Aflurances
of God's Pardon of the fame. But what follows
upon this, is only that we inquire after them, and
repent of them one time or other, before we come
to the Holy Communion. But tho' this muft be
done once, it is not neceflary that it be always a
doing : And when Sinners have once thus repented
and renounced their Sins in the Particulars, they
may come to God afterwards, either to feek his
Pardon, or to receive his Aflurances thereof, in
more general Confeflions. And thus we daily
tome to feek his Pardon in our Lord's Prayer,
where we pray in general that God would forgive
us cur "trefpajfes •, and in the Form of Covfejfion in
the daily Service of the Church, which refts in
Generals, and defcends not to Particulars. And
fo we do likewife to receive his AflTurances thereof,
as in the Church's Form of Jhfolution^ which in the
daily Service is pronounced upon a general Confef-
fion of our Sins. And as the Jews did alfo in their
Sacrifices of Expiation, which fealed and aflured
RemifTion of Sins to them, as the Holy Sacrament
doth to us ; and wherein, tho' the Sin for which
the Sacrifice was more efpecially offered, was men-
tioned by Name, yet as for all the refl of their
Sins, they were contefled to God in a general Form,
Indeed, as for this fojemn and ftrid Scrutiny,
and particular Review and Examination of the
feveral Parrs and important Paflages of our Lives ;
when it is managed carefully and difcreetly, it is
of great Ufe in the Way of Piety. It is highly
fitting, and next to neceffary in all grown Perfons^
at one Time or other , both that they may fully
and univerfally repent them of all their Sins, (for a
particular
Chap. 2. Men from the Communion. "165
particular Search muft difcover to them all thofe
particular Offences, which they need to bewail and
repent of) and alfo when they do repent, that
they may know they do it, and have the Comfort
thereof : And this Neceflity, to the Fulnc:fs, and
likewife to the Comforts of Repentance, is both
the Ground and Meafure of its NecefTiCy both to
Prayer and Sacraments, and other Religious Adls;
it being fo far only neceflary in them all, as Re-
pentance is, and as without it Men cannot be
cither compleat or comfortable Penitents.
But when once this End has been duly ferved
thereby, and it has been ufed at any Time to perfecfl
Repentance, as often as we have fallen into any Sins
which need to be particularly repented of ; there
is an End, I think, of its Neceflity, and that
which calls for it afterwards, at particular Seafons
or Ordinances, as at Sacraments or on Humiliation
Days, is not ftri(5t Duty and Neceflity, but IJfeful-
nefs and Expedience.
And very ufeful and expedient it is, for Improve-
ment both of the Holinefs, and of the Peace
and Comfort of Religious Spirits, where it can be
had conveniently, and whilft neither their Lives
are too much burdened with it, nor their Confci-
ences are infnared by it. And as fuch a grand
Expedient of a Holy Life, I think it very advifeable
for all 'joung Converts to acquaint them thoroughly
with all the Particulars, both of God's Will and of
their own Weaknefs ; and that by this Means,
having a clear Profpedl: of all before, they may not
either be furprized or beat back, by any Emer-
gencies or After-Accidents. It is alfo very advife-
able in all grown Chriftians at fome certain TinieSy
which they will chufe for themfelves, according as
Difcretion, animated by the Love of Godlinefs, (hall
dired them, and which they wiil make more or
M 3 lefa
'i66 Of Hindrances that keep part 111.
kis frequent in their Returns, according to the De-
gree of their Zeal forHoIinefs, and of their Leifure
for thefe Exercifes, and according as they feel
themfelves more or lefs to (land in need thereof, or
to receive Benefit thereby. But it feems more par-
ticularly advifeable and fitting on Days of Fafting
and Humiliacion, and at the Holy Commanion.
For what Time more proper to examine into all the
grpat Pafuges and Particulars of our Lives, than
when we are going folemnly to treat with Almighty
God about them, and to feek Reconciliation with
him for all our evil Deeds, which are paft, and to
ingage that they fhall all be mended for the Time
to come.
But then as for this Advifeablenefs thereof at the
Holy Communion, that is not to be underftood,
but when, being aware of the Sacrament before,
there is Time to prepare for the fame by fuch
folemn Examination. And likewife when Sacra-
ments fucceed each other at fo confiderable a
Diftance, as may make a Need thereof j the Know-
ledge of ourfelves which had been gain'd by
former Examinations, being in part worn off
thro' Length of Time, or much new Matter being
llor'd up for another Review. But when Com-
munions come fo near together, that it is eafy to
remiember what we had difcover'd before, and
litde new Matter has occurr'd, but what may foon
be inquir'd after ; it is mod advifeable, I think, for
moft Perfons, efpecially for thofe who complain
of the Burden of thefe particular Refearches, to
proceed on the Stock of their former Examinations,
bov/ever to do {o feveral Times ; and to run over
all again, would not yield Benefit enough many
Times, to recompence the Burden and Trouble
which it brings along with it.
J have thought 6c co fay thus much upon thefe
ftria
chap. 2. Men from the Communion, 167
ftrid and folemn Scrutinies and Examinations of
ourfelvcs, efpecially before the Holy Sacrament.
And to fhew both their Necefllty to true Re-
pentance, and when that End is ferved, both their
further Expediency, and withal our own Liberty,
as Occalion requires, in ufing or omitting thereof,
or in examining ourfelves, fometimes by more
exa6l and full, and at other times by more com-
pendious and defedtive Catalogues of Duties. And
this, I hope, may be fufficient to cure and remove
their Miftake, who conceive fuch exa^ Refearches to
he necejfav'j before every Sacrament ; which I have
taken the more Pains to redlify, becaufe it has
much prevailed over fome very good Minds, and
greatly incumbred them. And they have been
unhappily miQead thereinto by fome lels wary
and ungarded Exprellions, which they fometimes
meet withal in Books of Devotions ; which,
whilfltheydo very profitably prefcribe thefeftridt
Examinations, as they do other Things, as wife Di-
redions and prudential Means and H; Ips of Piety,
have not always been equally mindful to let their
Readers know, that they are no neceffary Laws
thereof: Which laft is found by Experience to be
no lefs needful, for preventing their proving a Snare
to Confcience, than the other is profitable for the
wife Promotion and Advancement of good Life.
And thus, I think, it may appear, that the
Work of Preparation for the Holy Coinmumon^ is
not fo difficult to true Penitents, nor requiring fo
much Time of them, as fome have imagined. It
may coft them fome Time, whilft they employ
their Thoughts, in aduating their Love and Thank-
fulnefs^ and other Graces^ before they come. But
if they have but little Leifure for it, this need not
be long a doing. For mod good Minds are fo
inclined and habituated to thefe Tempers, that they
M 4 caa
l68 Of Hindrances that hep Part III.'
can exprefs them, and that too, anfwerable to the
Degree of Warmth which their Complexion allows
of in other Things, with Fervor and Intention^
upon any Warning. Bat the great Work, which
may feem to have Length and "Trouble in it, is Repen-
tance of all their Sins \ and this will not be either
long or trouhlefome to them. For the only thing
that will give them Trouble in it, is, the Work of
Self- Examination^ to find out what their Sins have
been -, their Hearts being fo good, that they can
quickly refolve againft them, when once they
have difcovered them ; yea, indeed, being habi-
tually fet againft all already. And this Work of
Self Examination^ they will not find tedious, having
ufed to look into their own Ways, and thereby
got to be pretty well acquainted with themfelves.
Indeed, if they have not been ufed to frequent
Examinations, fo as to have all their Sins at hand
before them, it may hold them a longer Time ;
but if they have examined often^ efpeciall;y if they
have reviewed and acknowledged every Night
their ever-j Dafs Traufgreflions, they will be able
to do it at a few Minutes Warning. So that if
they (hould happen at any Time to be furprized
with a Communion, which it is not decent for any
good Chriftian to flinch from, tho' all would defire
a more folemn Preparation where they have Time
for it, yet can they fit themfelves for it in that
Strait, and know what Sins to refolve againft upon
a few Moments Recolledion.
But befides that it would be nofujndent Excufeto
any Perfon to negle^ the Holy Sacrament, though it
required all that Time and Pains which is fuppofed j
and that to all true Penitents it is notfo tedious^ or
difficult asfome have imagined, fo that they have not
fo much as this Difcouragement to make them backward
in it ; I proceed now,
3- Tq
Chap. 2, Men from the Communion, 169
3. To fhew that all^ even the pore ji and mojl
mployd^ have Time fujficient^ ^f ihey will n[e it to that
End 't and that of tbofe who have lefi Leifitre and
Opportunities, fo as that they camiot fit themfelves for
the fame in great Degrees, God expels the lefs Pre-
paration, and accepts it at their Hands.
All Men, I fay, even the poorefl and mofl i7n^
ployed, have 'Time fiijficient io prepare' themfelves for
the Holy Communion^ if they would ufe it to that
End.
That which makes them apprehend they have
no Time for it, isaPerfuafion, ih-M all Preparation
mufi he carried on in the Clofet, when they are fe-
queftred from all wordly Affairs, and have fet
themfelves apart for Devotion, and religious Medi-
iations. And for doing this, they who are full of
Bufinefs, who muft lahour all the Day long, till
they have quite tired themfelves, for Maintenance^
ov whofe Time is not at their ozvn Difpofal, but at
the IVill of other Sy complain that they have no Lei- ,
fure, or vacant Time to fpare.
But now, befides that no Perfons muft pretend
they can find no Time fory^-^ Devotions, ^ndfepa-
rate Thoughts, fince the moft employed of all can
find it fome Times to throw away on Vanity and
Diverfions : This Conceit, That all Preparation
ought to he carried on in the Clofet, is a Miftake ;
for, when any Perfons are fo minded, it may go
on whilft they are held at Work, and ingaged in the
Courfe of their Employment, For the great Bufinefs
of Preparation, as has been (hewn, lies in ex-
amining our own Hearts, to find out what our Sins
have been, and in refolvihg particularly againft
them. And this a IVIan may carry on in any
Place, where he has Liberty for Thought and
Recolledion. He may call to 'mind his own
'^VaySj as he is on a Journey, or bufv at his
'< ■ ' ' 'Works
'lyo t)f Hindrances that keep Part III,
Work ; for Thought is free at all Times, and
every Man may confider and refledt whenfoever
he has a Mind to it. And fo long as he can find
Time for this, he has Time enough to prepare
himfelf, let his Condition be as dependant, or his
^i7ne as much taken ///», as it will.
And as for thofe who have lefs Leifiire and Op-
portunities, fo ^as that they cannot fit themfelves for
this Holy Feafi in great Degrees, God expels the
lefs Preparation, I fay, and accepts it at their
Hands,
Thus much he expeds of every Man, and that
all may, and it is fit they fhould perform, "jiz.
That (unlefs they are duly acquainted with them-
felves before, fo as to know without much Exa-
mination what they have to refolve upon) they do
examine themfelves about thofe things which they
know are finful, and, wherefoever they find them-
felves guilty, refolve fledfaftly to do fo no more, and
humbly ask his Pardon ; and that they have an affec-
tionate thankful Senfe of Chrifi^s Death, and of all
that he has done for them. But as for the Degrees
of thefe Duties, how high they lliall be in their
Detefialion of every Sin, how ardent in their A6ls
of Refignation, how pafiionate in their Love and
thankful Affe^ion \ tho' he is well pleafed with it
where he finds it, yet he exadts not the utmoft
Height, as I have obferved *, in thofe who are
fitter for it ; nor looks for more in any, than that
every Man return according to the Opportunities
which he has given him. Some have naturally
much Flame, and great Vehemence in all their Pafi
fions, and much fime in their own Hands, and
much Help from good and inlivening Books, or
great Suicknefs^ of Wit and PartSy which can rea-
fart L Chap. iv.
dilj
Chap. 2, Men from the Communwi. ty I
dily and advantageoufly rcprefenc to their own
Minds the Motives to thefe Difpofitions ; and
thefe Perfons are able to imprint an higher Mea-
fure of them, and affed their own Hearts more
deeply with them, than others of cooler Tempers^
and left Leifure^ and fewer Helps^ and flower Un-
derftandings^ can ever hope to do. But when
Men have lefs ^ime and Abilittes for them, God
expedls the lefs TerfeBion and Degrees of them.
For in thefe Cafes, his Rule is this : Unto whom-
foever much is give/i, of him fnuch fhall he required ;
and to whom Men have committed mitch^ of him
the^ will ask the more^ Luke xii. 48.
And thus I have confider'd this fourth Hin-
drance^ and fhewn that the Difficulty of the Ti)ing^
or the fFant of Time, can be no juft Reafin or
Excufe to keep any Man from Receiving. And
the Sum of what I have fuggefted in this Bufinef^^
is this : If it required all that Ttme and Pains ivhicb
is fuppofed^ that is no fufficient Ground for any
Perfon to neglect it •, becaufe when God commands
us to do a Thing, as he has done moft ftridlly in
this Cafe, we mufl be willing to fpend both Ti7ne
and Pains upon it. But in Reality, it is neither
fo painful nor tedious to good Men^ as is ordinarily
imagined. It cofts more, indeed, to ill Men^ be-
caufe they have more Sins to examine after, and
more Backwardnefs to refolve againft them ; but
this Expence of Time and Pains they muft not
impute to the Communion^ but to an holy Life and
Regeneration^ which, whether they communicate
or no, if they love their own Souls, they mud
labour and manfully endeavour in. But as for
good Meny their great Work is Self -Examination ^
it being an eafy Thing for them to refolve againlt
any Sins when once they fee them ; and this will
not be long or tedious to them : Nay, if they
have
'tj2, Of Hindrances that hep Part III;
have been ufed to examine often^ and to call
themfclves to an Account ever-^ Evenings if Ne-
ceflicy fo requires, it may be difpatched at a fern
Minutes Warning. It is a Thing which all Merty
even the Poor and inoft Imployed^ may find Time
for^ yea, when there is Need thereof, without
hindering or negkoling any other Affair^ if they are
careful to tife it to that End ; and when they have
lefs Leifure and Abilities^ fo as that they cannot
ft themfelves in great Degrees^ there God expeds
the lefi Preparation^ ^ and accepts it at their Hands.
To communicate, is a moft neceffary Duty, which
will not be excufed; and a moft equitable and eafy
one, which need not to be declined ; fo that no Pre-
tence of Hardjhip, or of IVant of Time, ought
ever ' to be urged, or can ever be allowed to put
us by it.
5. A fifth Thing, which hinders feveral from
the Holy Sacrament, and makes them carelefly to
negledl it, is, becaufe they fee others^ or have
found themfelves to be no whit bettered or improved
thereby ; fo that it is not worth their while to fit
themfelves for it.
This is a Plea, which fome, who are pretty
conftant in other Ordinances, are wont to make
for their great Negled of this. But if there be
any Weight in it, they are much to blame in re-
ft raining ic to the Sacrament, ftnce it would hold
much ftronger for their not coming to Prayers, or
the publick Affemhlies, or other Parts of Worfhip.
For thefe fame Perfons that make this Complaint,
of being little bettered or improved by it-, could
fay the fame of them too if they had a Mind.
For they are much more frequent in reading the
Scriptures, in faying their Prayers, in hearing Ser^
mons, and in joining in all other Parts of Worftiip
at the publick Afjemblies^ than they are at this Or-
dinance 5
Chap. 2. Men from the Communion, ly^
dinance ; fo that if they are no ways better'd un-
der the Mr am of Grace, that Unfriiitfulnefs ought
lead of all to be charged upon the Sacrament ; for
alas ! it is but very feldom they are feen at it,
but much more upon praying to God, and hearing
the Word, and other Farts of Worjhip, And
therefore if Unfruitfulnefs under any Ordinance
be a Reafon, not of ufing greater Care therein,
that they may get Frofit by it, but of a negligent
Ahftaining from it ; they are to blame in confin-
ing it to the Communion, fince it would ferve much
more to excufe them from Prayers, and Sermons^
and all other Parts of Worjhip and Devotions,
But that none may be hindered by this Pretence
from coming to this Holy Feaft, I Ihall lay before
them thefe Things following:
I. Where it is true that they are no letter hy the
Holy Sacrament, there is no Excufe for their Negle5i
of it. And this is plain, becaufe we are bound to
communicate, not only in Intereji, fo as that when-
foever that ceafes, we might be free to do other
wife ; but in Duty too, our Lord having mod ex-
prefly injoin'd and requir'd it of us. Had we
nothing but our own Benefit to engage us to it,
then indeed, it would be a good Reafon not to
trouble ourfelves with it, when we found we were
no better by it. But God has made it our Duty
to come, as we have feen, by an exprefs and in-
difpenfahle Commandment: And when there is
God's Law and Precept in the Cafe, it is an ill
Excufe for any Man who negleds the Sacrament,
to fay he did fo, becaufe he could not hope to be
a Gainer by it. If we refufe to do what he bids
us, when it brings in no Advantage to ourfelves,
we call off his Service, and begin to be aded by
other Principles -, we do as good as tell him,
that we will do all Things out of Intaejf, and
with
J74 Of Hindrances that keep Part III.
with an Eye to our own Profit^ but nothing for
'his Pleafure^ and in Obedience to his holy Com-
mandment •, which is as much as to fay, we will
only ferve ottrfclves^ but not ferve him at all.
2. In all good Mens Cafe it is falfe^ for they are
really made better by the Holy Sacrament,
They are not better, perhaps, in what they
expeof^ becaufe their Expectations are not right,
but they look for fuch Benefits from the Sacra-
ment, as God never intended them thereby, nay,
fuch, it may be, as in this World he never mean^
to convey to them, either by f/, or by any other
Inftrument. And thus it is, when Men hope,
after they have communicated, to be filled isjitb
fenftble Joys and I'ranfportSy to be abfolutely af-
fared of God's fpecial Love and Kindnefs, to be
freed thenceforward from all further Fears and
Doubtings, to have a Re?noval of fome troublefome
temptations^ to gci quit of evil "Thoughts and De^
fires ^ and the very firfi Motions to ill Things, of
all DuUnefs^ and DiJ}ra5fion in their Devotions, of
all firful Surprizes and involuntary Efcapes, and
fuch like. Thefe are Benefits, which, although
God out of his abundant Grace and Indulgence may
fometimes allozv to us^ yet he has no where pro--
7711 fed us, nor fees always fit for us ; nay, fome of
them in this Eftate do not agree to us, being Ex-
emptions from fuch Infirfnitics as are infeparable
from our Natures: And therefore, when we come
to the Sacrament, they are not to be expeded
from the fame. They are not of the Number
of thofe BlefTings which are infeparably made
over to it, or of thofe Effeds which are always
wrought by it ; fo that we have no Reafon to
complain of its being a barren and unfruitful Or-
dinance, becaufe they are with-held from us.
But
Chap 2. Men from the Communion. ly^
But although they are not benefited in thefe Re-
fpcds, yet are they in others^ which make it richly
worth their while to fit themfelves for this Feaft,
and are an abundant Rccompence for all the
Pains it cods them. For, befides the quieting of
their Confdences^ though not with an abfolute AJJu-
rance^ fa Pitch of Hope that is very rarel'^ found
in any, even of the hejl Perfons) yet with a very
comfortable Senfe of God's Love and Friendjhip^
which is an EiFeft it will have in thofe good
Minds, who confider that therein they confirm'd
the New Covenant with God, wherein he pro-
mifed them Pardon if they would repent, and
they profefs'd to do it : Befides thisEffed, I fay,
oi quieting their Confciences^ it benefits them fur-
ther in t\\QU Graces and virtuous Endowments, For,
though fome of them fear they are not, yet in
reality all good Men are made letter by the Holy
Sacrament^ fome by improving^ and all by continu--
ing in their Goodnefs^ which they ought to a f cribs
thereto,
I. So?ne good Men, I fay, (and thofe, I hope,
the greatefl Part) are bettered in the Holy Sacra-
ment, by an Improvement of thofe Graces which they
bring along with them : They thank Chrift more
freely, and love him more affeulionately, and are re-
fign^d to him more intirely, and watch againfi thofe
Temptations which were wont to win mod upon
them more carefully after every Receiving, than
they did before. It fpurs them on, where their
Pace was flackned ; and makes them more mindful
of any Duty, when they had forgot it ; and brings
them back to it, when they had frayed from the
fame ; and makes them circumfpcoi to difcharge
it, when they had been more remifs and carelefs
thereof It helps Husbands to be more tender
and affe^ionate-^ Wives to be more dutiful and
cbfervant
176 Of Hiftdranccs that keep Part III.
cbfervant ; Children to be more refpeciful^ toward-
ly, and obedient-. Servants to be more faithful
and diligent ; and all Men to be more concerned
to bonour God^ to be more humble and te?nperate,
true and faithful, jufi and charitable^ meek and
peaceable, than they were before they partook of
it. All thefe virtuous Tempers and Difpofitions,
as there is Need of them, and they can atteJtd and
ajjply their Minds to them, are quickened and fee
on thereby. And tho' this holy Flame, which
was kindled in their Minds at the Altar, will burn
dim, and grow cool again ; and this religious
Bent of Heart will flaken and be more remifs in
Time: Yet being afrefh enlivened and intended
by a new Approach to this holy Feaft, the for-
mer Ardours will be revived, and the fame Bent
eilablifhed, and fo they will be always advancing
forward in a continual Improvement.
This Increafe of their Graces, and Augmen-
tation of all virtuous Difpofitions, efpecially
ot" thofe wherein they are mod defedive, the Sa-
crament works in jnany good Perfons, and it is
very fit it fhould do it in all. And altho' I dare
not fay they are unworthy of it, or unbetter^d and
unfruitful under the fame ; yet I will fay they are
very much wanting to their own Soids, who are not
careful to carry on, and attain this Improvement
thereby. And if they examine their own Growth
in Grace and Goodnefs, by a Growth in thefe
Points ; I believe the greateft Part of careful and
devout Receivers will find that they are really
made more perfedl, and improved in Virtue by
frequenting the Holy Sacrament.
Yea, I add further, they may be thus improved
thereby, tho', upon Examination^ they themfelves
fhould not be able to point out, determinately, in
what^ gr make a cli^ar Difcovery thereof. For
very
Chap. 2. Men from the Communion, 177
very few Perfons do lb llri6lly ohjerve the Degrees
of their own AcCiiinments in any Virtues, with
what Eafe they do them, and how feldom they
fin againll them, as may inable them to compare
ex'actly the Pitch of their frefent Graces, with the
Pitch of the fame Graces fome Time afterwards »
And if they fhould very narrowly obfcrve them,
yet would they not be able nicely to judge of
every fmall Increafe. For little Things are no
more difcernable in Grace^ than they are in Na-
ture^ nor can be eafier feen in growing Virtues^
than in a growing Man^ or 'Tree^ or other natural
Improvements. And bcfides, fince the Grace
which the Sacrament is to improve in us, is {o
diffufed^ and extends to fo man^ Inftances ; when
really we have gained and advanced therein^ yet
may ic be hard for us to recolledl, and fhew de-
terminately in what^ and fpecify it in the Farti-
culars. It is fo I am fure in Knowledge^ which is
another Thing wherein the Inftances are fo i^ifi-
nitely numerous. For altho' it be very plain, that
the longer any Man lives, the more ordinarily he
underftands and improves in Knowledge, yet if
mod of us were afked how much we are wifer
now^ than we were a Month or two Months fince, it
, might often puzzle us to anfwer it, and, tho' ic
be plain we are improved^ to particularize in what^
as well as it is to particularize our Impro'vements
by the Holy Sacrament. So that not only thofe
. good Men, whofe Growth is apparent ; but alfo
feveral others, who have not particularly difco-
, vered the fame, are bettered in communicating,
by an Improvement of thofe Graces which they
brought along with them thereto.
But if any good Men are not bettered in the
Blefled Sacrament, by iinprovin^^ yet arc they all,
N ^ ' 2. By
178 Of Hindrances that keep Part III,
2. By continuing in their Goodnefs, which they
7nuft afcribe to it, and for which it is moft richly
worth ihcir Pains to frequent it.
It is one great Grace and Benefit to all good
Men, that they can maintain their prefent Station
in Goodnefs, and not relapfe, and fall back again
into their former Sins. Their 7tatural Lufts are
only kept under, not quite ex tinguifhed in them, and
will grow bold, and drive far Maftery upon any
fair Occafion. And they are daily in the Way of
manifold 'Temptations, which awaken them, and
give more Strength and Advantage to them.
And they are many Times either wearied out
with JVatchings, or luWd afleep in fecure Carelefnefs,
which makes them liable to become a Prey to
them. They are clofely befet with powerful
Enemies, and much indanger'd by continual
Temptations, and oft-times unguarded, and fit to
make but a very weak Defence; which are
Things that would hinder them from ftanding
where they are, as well as from improving and
going farther. So that it is a very great Benefit,
and they are much the better by it, if any Thing
can help them to keep what Grace they have got
already, as well as inable them to gain more.
This Continuance in Goodnefs is lefs, indeed, than
Improvement ; but yet it is a moft valuable Thing,
and of fo great Account, that, were there no-
thing more to be had thereby, for its Sake alone
it were moft richly worth any Man's While to
Gome to the Holy Sacrament.
And this Benefit, which all good Men hold,
fince they would ceafe to be good, fhould they
fall from it, all worthy Receivers ought to afcribe
as much to the Communion, as to any other Thing.
They owe it not to it alone, indeed, but to other
Means alfo, viz. to hearing and reading the Word^
and
chap. 2. Men from the Commtmion, ly^
and meditathig upon it, which puts them in Mind
of their Duty, and of the great Motives thereto ;
to Self- Examination^ which fhews them their Falls
and Deviations from it ; to folemn Vows and Fro-
mifes^ which bind them to be careful therein •, and
to fervent faithful Praters, which bring down
God's Grace and Spirit that inables them to per-
form it. All thefe^ and others^ are great Means
of fecuring their ftanding in an holy Courfe,
amidft all their Temptations to depart from the
fame; and therefore to every one of them they muft
in Part afcribe it. But the Sacrament contributes
to it as much, at leaft, if not more than any
Thing befides; fo that in' accounting whence they
receive this great Benefit, it ought not in any wife
to be excluded. For therein they reme??iher and
fx in Mind the Death of Chrift^ which is the
highcfl: Motive to this Continuance in Goodnefs ;
and exercife that Faith ^ and Lovey and 'Thankful-
?iefs^ and Refgnation^ and Repentance^ which are
the befl Means to fet it forward ; and make God
folemn Vows and Promifes^ which are the (Iraitefl:
Bond to ingage and fallen it upon themfelves ;
and put up many fervent Prayers^ which are the
bed Courfe for the Security and Maintenance
thereof; and to receive thofe inward Graces and
Affiftances^ as I have fiiewn, which inable. them to
(land faft therein. So that when worthy Commu-
nicants continue, after the Holy Sacrament, to
hold their prefent Pitch of Goodnefs, and do not
Aide back again into their former Sins •, they muft
not fay they are no better by it, for this Benefit
cf [landing in a good State ^ they do receive from
thence. Tho' it doth not improve and bring
them forward^ yet it helps mightily to continue
and keep them where they are,
N 2 Thus
i8o Of Hindrances that keep Part III.
Thus are all good People really bettered by
the Blelled Sacrament. For befides the Peace of
Confcience^ which is thereby much lettled in thofe
Penitents, who undcrftand and confider that
therein they have fealcd the Covenant of Pardon
with Almighty God : Befides this Effe6l, I fay, in
thofe who rightly underiiand it ; the Graces of
fome are much improved^ and the jiaTiding of all is
grealiy mainlained I hereby , which lad, were there
no other Expedation from it, is a mofl: valuable
Benefit, and fuch, wherefore it is highly worth
any Man's Labour to frequent it.
3. Where they are not bettered at all by the Holy
Sacrament^ or not fa much as might be expeHed^
that is purely through their own Faulty and they
mufi amend it.
Where they are not bettered at all by the Holy Sa-
crament^ I fay, or not fo much as might be expected^
that is purely through their own Fault. If they ex-
amine their own Hearts about it, they will find,
that they have been wanting in thofe Things
which fhould have made it a lively Means and
Help to their Improvement. It may be, after
they have felt in their own Souls that they have
refwunced all evil Ways, which might fit them for
this Holy Feaft ; they do not yet perceive any af-
fcuiing Peace of Mind, and comfortable Senfe of
the Love of God to be thereby wrought in them.
But then that is, becaufe they do not confider,
how therein they confirmed a League of Love, and
received AfTurance of his Favour to the Penitent.
Perhaps they are not im.proved in an holy Life, nor
prevail more againft their Sins, after Receiving *,
but then that is, becaufe they themfelves ^ltq want-
ing in thofe Things which are necefiary to fuch
Improvement. They did not enquire what their
^particular Sins were, and deliberately refolve againft
them,
Chap. 2. Me?t from the Communion, i8i
them, hejore they came to the Holy Table -, nor
are carefLil to bear in Mi mi what they have pro-
milld, and to watch the Opportunities ofperfonnmg
it, after they have been there. Had thefe Things
been done, and this Care been (liewn, both before
and after the Communion ; they may be aflured,
as I have fhewn both from the Virtue of God's
Promife^ and from the Nature of the Thmg^ that
they would have been the better by it. But when
thefe Means are not ufed, but omitted, they can-
not exped it fhould have its due Effe6l, in making
them obedient, which otherwife it would have
had. For the Sacrament helps us to grow in
Grace and Goodnefs, as a moral Means^ which
works only in Concurrence with our own Care^ but
not without it. It makes us leave our Sins^ by in-
gaging us to examine after them, and particular^
to refolve againfl them, and to ftrive^ as the Op-
portunities come for repeating the fame, to get
quit of them •, and by bringing down fuch gra-
cious Affiftances to us, as will ferve our Turn when
we carefully endeavour therewith. But if we
will be wanting to ourfelves in thefe Self- Ex ami-
nations^ and particular Refclutions^^ and After-Care^
and good Endeavours ; then can it do us no Good,
becaufe we will not fuffer it: And therefore, as
w^e were before, fo we (hall continue, the fame
unreformed and unimproved Perfons ftill.
Thus is the Want of being bettered by the
Blcffed Sacrament, either at all^ or fo much as
might be expedled, altogether our own Fault.
Namely, becaufe we come not to it with that
particular Sight and Confi deration of all our Sins,
and liefolntion againfl them, nor are afterwards fo
?mndful of our Refolutions, nor (hew that Care in
performing what we h:ive refolved, which we ought,
and which are all neceflary to our Amcudi?tent :
N 3 Nor
1 8 2 Of Hindrances that keep Part III.
Nor have that Confideration of its being a Scaling of
the Covenant of Peace and Reconciliation^ which is
as neceflary to our reaping any Comfort and Peace
of Mind from it. So that whenfoever we fail of
that Benefit which fhould accrue thereby, it is
purely through our own Negled, and we muft
thank ourfelves for it.
And fince this Want of being bettered is wholly
our own Faulty let all thofe who are kept back
thereby, take Care to amend that, and then this
Objedion is anfwer'd. When they receive no
Benefit from the Holy Sacrament, they them-
felves are to be blamed, for omitting thofe Things
which are neceffary to make it benefit them ; and
if they will take Care to ufe them the next Time,
they will feel more Benefit and Comfort therein.
So that this Hindrance lafts no longer than they
are pleafed it fhould, and when they will, it need
be no Hindrance to them at all.
As for thofe then, who urge this for their not
coming to the Holy Sacrament, vi'Zi. 1'beir not
heing lettered or iinproved thereby : My Anfwer to
them in Su7n is this. If there be any Force in it,
it will hold much ftronger for their not coming to
Prayers^ or to the publick Affemblies^ and ought
not fo much to hinder them from this Feaft^ as
from all other Parts of IVorJhip. But indeed it
is no juft Hindrance, nor is there fufficientEx-
cufe at all from it. Where it \% true^ there is no
fair Excufe in it ; becaufe we are not only bound
in Interejt^ but in ftri^i Duty alfo, to communis
cate. But in the C^fe of all good Men it is falfe,
for they are really better by the Sacrament, tho'
perhaps they do not think or underftaiid them-
felves to be fo. For it either improves them in
their Goodnef, as it is highly fit it fhould and v/ill
do all, who are not wanting to themfeive3 j or
Chap. 3. Me?i from the Communion, 1 83
ac lead it kce]^s and continues them in the fame,
which, where there is nothing more, is of itfelf
mod richly worth all the Pains which they beftow
upon it. And where they are not better'd at all,
or not fo much as might be expeded ; that is
purely their own Faulty and will hinder them no
longer than they have a Mind it fhould ; for when
they pleafe, they may amend it. If they are
good Men, they are hetter by the Holy Sacrament •>
and if they are z7/, their being no better doth not
eiccufe their Negkui thereof; and they may be bet-
tered the next Time, if they will take that Care
which is neceflliry to it : So that this ought not
in any wife to be an Hindrance, and keep them
from it.
CHAP. III.
Of Want ^/CHARITY.
The Con t ents.
A Sixth Hindrance /j, a Fear left they want that
Charity^ particularly towards Enemies^ and thofe
who have given them Provocations^ which is re-
quired to it. An Account what hove is, and
what is not due to fuch Perfons, i. We are
'hound to Jhew them all the Offices of Charity^
which are due to our Neighbour at large^ or to all
Perfons. This Love contains in it alt the particu-
lar Offices of Juflice^ Charity^ and P^ace^ which
are due to all Mankind, It is tranfgrejfed by all
the op^ofite Injtances •, hut hy nothing more than
l)ard and uncandid Cvifures and Sufpcions, The
N 4 ' Com*
184 Of Hindrances that keep Part III.
Cornmonnej's and Sinfulnefs of this Carriage. The
Want of this Charity unfits Men for this Feaft ;
hit fo it doth for Prayers^ and all other religious
Wor/hip. 2. IVe are not hound to fhew them all
the Offices of fpecial Efteem^ '^^'^fty ^^^f^ Confi-
dence^ which are not fit to he placed on all Men^
hut on juch only as are qualified for them. When
they fiifficiently fhew Repentance of their Faulty
they are to he re-admitted to the fame State of
Favour and Friendfmp. We mufl he candid in
judging when their Repentance is fufficiently evi-
denced. An humhle Confejfion is ordinarily a fuf-
ficient Proof of it for the firft Fault \ hut not
when it has been eft repeated. Luke xvii. 4. which
fecjns to affirm it., anfwer^d. Several Cafes clear\'I^
which are fometimes thought hy pious Souls to he a
Breach of Chatty towards Enemies, hut in Rea-
lity are not. As, not forgetting Injuries or Un-
kindnejfes, hut Jlill retaining a Rememhrance of
them : 'Thinking the worfe of ihofe who offered
them : Being trouhled at the Sight of them, as
that puts them in Mind of the great Lojfes which
they have fuflained hy them : Shewing more Re-
ferve, and carrying a greater Diftance in converf-
ing with them, than with other Men. Thefe are
no Breach of Charity towards them, nor can he
a jufl Hindrance from the Communion,
A Sixth Hindrance which keeps back feveral
from this Holy Feaft, is, their Fear lefl they
want that Charity which is required to a worthy
Participation thereof. They have fome profefd
Enemies, that own Hatred and a mirchievous In-
clination in all their Carriage ; or fome falfe
Friends and Confidents, who, tho' not out of Ma*
lice, yet 10 ferve a particular Turn or Interefl,
have proved very unfaithful or injurious \ or fome
impru'
Chap. 3. Men from the Communion, 185
hnprudent and unw'ifj Dependants^ who, when they
meant welJ, perhaps, have done Things very dif-
advantageous and dilpleafing Co them in their Bu-
finefs. From i\\t Malice cf fo7Ki\ ox i\\t Falfenefs
of others^ or the Folly of a third Sort, they have
received thofe Provocations, which they cannot
yet call out of their Minds ; and when they re-
^ member them, they feel their Hearts are much
eftranged from thofe who offer'd them ; and
whilft they are fo, they fear they love them not
as they ought, nor have that Charity towards
Enemies and injurious Perfons, which God re-
quires in all worthy Communicants.
And this Want of Charity for Enemies and of-
fenfive Perfons, is urged, ,not only by thofe, who
either do^ or wifh ill to them; who, indeed, have
juft Caufe to fay they want it: But alfo by others,
who are not guilty of either of thefe towards
their Enemies, and therefore have no fufficient
Caufe at all to fay fo. For many good People
who requite no Injuries to thofe who have pro-
voked them, but fhew them all thofe Inftances
of Juflice^ Charity^ and Feace^ which God re-
quires of us towards all Men^ and which are all
that is due to them^ are yet afraid that they have
not fo much Charity for them as the Law en-
joins, becaufe they flill remember their Injuries or
Unkindneffes^ or think the worfe of their Perfons^ or
keep a greater Defiance from them in their Carriage ^
or forbear to life them^ as formerly they did, in the
Sluality of -particular Friends and Confidents^ or
with- hold fome other fpecial Favours^ which are
not really due to chem, nor make any Breach at
all of that Charity, which they ought to have
for them.
This is a great Caufe of Scruple to many honed
Minds, who are realljr troubled therewith ; and
parti-.
i86 Of Hindrances that keep Part III^
parcicularly it is a moft common Hindrance from
the Holy Sacrament \ there being no Duty, I
think, which the Generality of Men believe to be
more indifpenfably requir'd in every worthy Com-
municant, than Peace and Charity. And there-
fore, that they who want this Love of Enemies,
which unfits them for this Heavenly Feaft, may
quickly fet about the Attainment thereof-, and
that they who have it, may not be troubled, or
held back from Receiving as if they had it not ; I
ihall here endeavour to give a plain State of this
Point, and Ihew, both what is ^ 2.ndi what is not
implyed in this Duty. And this I fhall do in thefe
two Particulars :
1. tVe are hound to (hew our Enemies^ and all
others who have provoked us, all the Offices of
general Charity^ or all that Love which is due to our
I<Ieighhour at large ^ and to all other Perfons, So that
whilft we allow ourfelves in the Breach oUhis^ we
are unfit for this Holy Feaft, and muft inftantly
amende that we may be fitted for it. But,
2. We are 7iot hound tojhew them all the Offices of
fpecial Eftee?n^ Trujl^ and Confidence^ which are not
fit to he placed promifcuoufly on all Men^ hut on fuch
only as are qualified for them. So that when we fail
only in thefe ^ we are in no Faulty nor br.ve any
Need to be troubled^ or kept hack thereby.
I . I fay, we are hound to Jhew our Enemies^ and
any others, who, by their unkind^ indifcreet^ or
injurious Carriage have provoked us, all the Offices
of general Charity •, or all that Love which is due
to our Neighbour at large^ and to all other Perfons.
*So that if we allow ourfelves in the Breach of//,
we are unfit for this Holy Feaft, and muft in-
flantly amend, that we may be fitted for it.
We are hound to fJoew the?n all the Offices of gene^
ral Charity^ or to treat them with all that Lovc\
which
Chap. 3. Men from the Communion, 187
which is due to our Neighbour at large ^ and to all
ether Perjivis.
How hardly foever they might be treated either
among Jews or Gentiles^ yet in Chrijiianity our
Enemies are Neighbours and Brethren^ and ought
to fliare in all that Love, which God requires of
us towards the promifcuous Multitude of other
Men. For it takes off all that Hatred ^iudfpitefld
Refentment^ which would exclude them from all
good Offices -, and fets them in the Rank of Neigh-
hours^ whom God commands us to treat with all
thofe Inftances of Kindnefs, wherein confifts the
loving our Neighbour as ourfelves. This is plain,
from its not permitting us to hate them^ as the
Jezvijh Law did^ but ftriSly enjoining us to love our
Enemies, Mat. v. 44, 45. For where Love is,
it naturally ififues out in all thefe Duties, as there
is Occafion for them ; upon which Account, it is
call'd the Fulfilling of the Law^ i. e. o{ that Pare
thereof which concerns us towards Men, becaufe
working no III, as St. Paul fays, to our Nighhour^
it will keep us from any Breach of thofe Laws
which refpedl them, Rom, xiii. 9, 10. Befides
that our Enemies are to fhare in all that Love
which is due to our Neighbours, our Saviour
plainly declares, when he fingles out a moft bitkr
Enemy, and fees him forth as the Neighbour whom
the Law mentions^ making the Samaritan a
Neighbour, even to a Jewijh Man, between whom
was the moft inveterate and inbred Enmity, and
Oppofition. For v/hen the Lawyer asked him.
Who is my Neighbour ? he tells him by the Parable
pf a Jewifb Man, who being left wounded by the
thieves, found a Neighbour of the Good Samaritan,
that it is any one he meets withal, though a
Stranger, though an Enemy ; yea, though of a
farty and ProfeJ/ion in Religion molt odious unto
his,
i88 Of Hindrances that keep Part III.
his, which ordinarily caufes the higheft and mod
irnplacable Enmities, as it did between the Jezvs
and Samaritans^ who ftood at fo great a Diftance,
as that they would ^oigive or ask fo much as a Cup
of Water of each other, or have any Sort of In-
tercourfe together, John iv, 9. This was his
Neighbour, fays he, and fo mud thou be in a
like Cafe, Gc, and do fo likewife, Luke x. ver. 29,
to 38.
Thus are all we Chridlans bound to hold our
Enemies, and thofe who have provoked us, in the
fame promifcuousRank with all other Perfons ;
and notwithftanding all their Unkind neifes, or
injurious Carriage, to look upon them as our
Neighbours, whom we are to love as we do
ourfelves.
And that Love contains in it ail the particular
Offices of Jiiftice, Charity, and Peace, which we
owe to Mankind at large, even to all Perfons.
I. It contains in it ail the Duties of Jufiice ; as
namely, that we be true to them in all our Speeches,
and faithful in all our Promifes, and jujt and equal
in all our Df:aUngs, never feizing, hurting, or
detaining any thing which belongs to them ; nor
'dny wzys perverting, chffrUiling, or infringing iny
Right, becaufe it is theirs.
•2. All the Duties 0^ Charity, as that we honour
tiiem for their Virtues, and pity them in their Ml-
fries, zn6 relieve ihcm'm t\\t\v Wants ', and, when
they will take it, reprove them for their Faults^
not pajfonately 2ind publickly (which (hews not any
Love for tliem, but our Wrath and Spleen again 11
them) but with great Friendfiip and Privacy ;
that we congratulate with them in their Joys, and
cojiceal their Defcofs, and vindicate their injured
Reputations, when we fee them loaded with falfe
Afperfions ; i\\:ii ^^h^ courtcGus -d^nd condefcenfive^
7neck
Chap. 3» Men from the Communion. 189
meek and gentle in our Carriage towards them ;
candid in putting a good Interpretation upon all
their PVoids and Attions^ efpecially fuch as relate
to our own f elves \ flacable ov eaf-j to be intreated
after any Offences^ and apt to forgive and requite
them with joft Speech^ fair Carriage^ good Offices^
and the like.
3. All the Duties of Peace in maintaining Unity
and ^lietnefs^ as far as lies in us, and avoiding all
Strife and Variance^ Cla??wur and Brawling with
them, as with all Mankind.
All thefe, as I have ^ elfewhere particularly
iliewn are fuch Duties, as we owe to our Neighbour
at large^ even to all Men \ and then to our
Enemies among them, fince in Chriflianity they,
are Brethren and Neighbours too, and have a
Claim to the fame. And thefe. Love and Brotherly
Kindnefs^ when once they are feated in us, will be
fure to efFed, and make us pay to them. For he
that loveth another^ as St. Paul faith, hathfulfiWd the
Law. Becaufe this^ Thou /halt not co7n77iit Adultery ;
Thou [halt not Kill -, 27^^?^ /halt not Steal ; Thou
/halt not bear falfe Wltnefs ; Thou /halt not Covet :
And if their be any other Coinmandrnerit, i. e,
refpeding others, it is briefly comprehended in this
faying^ Thou /halt love thy Neighbour as thyfelf
Love worketh no III to his Neighbour^ therefore Love
is the fulfilling oj the Law^ Rom. xiii. 8, 9, 10.
And fince we are bound to love our Enemies^
in paying them all this Juftice^ Charity and Peace^
which I have mentioned as due to all Perfons : It is
plain that we fail of our bounden Duty therein,
whenfoever we adl againft it in any of thefe Par-
ticulars.
I. We fiiil of it, if at any Time we do any
Wrongs or fhew any Ads of hjuflice towards
* Meaf. of ChriiV Obed, B. 2.
them.
190 Of Hindrances that keep Part III.
them. As if v^tfalfify and lie to them, or break
our Faith and Promife with them, or raife
Calumnies^ or report falfe d.ndi ft anderous Stories of
them, or bear falfe IVitnefs againft them, or zvrong"
ftdly zvitbhold what is there Due, or opprefs^
cozen^ or defraud them, or take away their Lives^
or maim their Bodies, either by fecret Arts^ or open
Fight, or Affajjination^ or the like.
2. We fail of it, if in any Inftances we fhew
ourfelves imcbaritable^ or break the Peace with
them. As when we envy and repine 2X. their Goody
or r^y^/V^? at their Hiirt^ or y/{^^r /^/y^ Stains to
///V/^ upon them without any Vindication^ when it
is in our Power and in our Way to wipe them off ;
or when we fpeak all the /// we know of them,
and back-bite and revile them, efpecially if we do
it with Aggravation^ 'Triu?nph, and Scorn, when
any Fall of theirs has given us an Occafion for fo
doing, or, when we openly upbraid them with our
Kindneffes, or reproach them with their own Sins, or
mock and deride them with their Infirmities, or
aj^ront them in our Carriage, or are pajftonate,
and burfb out into Bitternefs and Brawling, Strife
and Debate with them, upon any Provocation •, or
when we are unthankfully forgetful of their for^
mer Favours, or implacable after their Injuries, or
thirft after Revenge^ and are hafly to punifh, or
rigorous in Exa^ions, or fuch like.
All //3^y^ are a Breach of that Love and Duty,
which we ought to bear towards our Enemies, in
common with all other Perfons, as might be
proved, were there any Need of it, of ^^'^7 one of
the Particulars. And by reafon they have deferv'd
III of us, and have given us great Provocations ;
unlefs we are very circumfped, and keep a ftrid:
Guard upon ourfelves, in all our Difcourfes and
Carriage towards them, we fliall be in great
Danger to incur them more or lefs. Buc
Chap. 3. Men Jrom the Commimion, 191
But among all the Inftances of Uncharitablenefs
to our Enemies, there is none whereto wf^ are
more obnoxious, and againft which We ought to
watch with greater Carefulnefs, as we tender the
Safety of our own Souls, than ralh and hard
Cenfiires Andi Sufpicions^ ov fancying theworft Dejigns^
and putting the worft Interpretations upon all their
Words and Auiions^ when they come before us.
This, God knows, \'^z, v^o^ general ^xi^ reigning
Sin among all Adverfaries^ and is daily feen, not
only among the notorionfty ill and irreligious^ but
alfo among thofe, Vv^ho are otherwife very foher
and devoutly ferioiis. For even the Generality of
Men, when the A6lions of their Enemies come to
be fcann'd before them, are very apt to turn
them into an ill Senfe, and to make the moft of
them to their Prejudice, and judge of them, not
as indifferent and unconcern'd Perfons, but as they
who are defirous and induftrious to find Faults,
and to pick out fomething which they may accufe
in them.
And this has been every where done, not only
againft /)^r/f«^/rtr Perfons^ but,on all Hands, againft
whole Bodies and Parties of Men, who, in ar>y
thing relating to the Times, are of different Per-
fuafions, and either think or aa not after their
Propels and Opinions, For how apt have, not only
;private Men been in the Cafe of particular Quarrels,
but many alfo in the Heat, and at the Top of ail
Parties, in the Judging of their Oppofites, to
miftruft til Dsfigns even in their good Adions ;
and to impute all their ill ones to umiiixt Malice^
without making any Allowances of Forget ftdnefs^
Over -fight, impetuous Heat, or other human
Frailties ; to take every thing by the wrong
Handle, and where it 7}nght, ^rA would bear a
good Senfe, were there any Love to conftrue it,
to
192 Of Hindrances that keep Part III.
to fix upon it nn III one, and to interpret it to
their Dihdvantage. In arguing upon all their
Words and Adions, they fuck'd out nothing but
the Venom, and turn'd evei-y thing into a Sore
about them, and were (Irangely rafn in beftowing
opprohricus and ill Names upon them, and laid
about them at that rate, as if they fancied they
could not exceed, either in thinking or in /peaking
Evil of them. In all v/hich, inliead of being
checked with any Remorfe for it, their Confciences
rather countenanc'd and incourag'd it. For fince,
as they apprehended, the Caufe which they
contended for, was good in their own Parly^ and
bad in the Parly th3.z oppofed it :" This Carriage they
call'd not IVralh and Spile^ but Zeal^ and thought
accordingly that God would own and accept it.
But this is a very Jh/fid and iincbriftian Carriage.
It is utterly contrary to the Love of Enemies ; for
Love is always inclinable to think the beft^ and
leans, fo far as the Thing will bear, to the Side
of Favour, both in judging ^nd fpeakvig of all their
AiSlions. It is plainly contrary to our Lo7^d's
Ride^ who warns us not to judge^ that we he net
judged, i. e, not to be forward in pafllng Sen-
tence againft others, that God may not pafs Sen-
tence againil: us ; for with what Meafure we meie^
in judging of their Aclions, he will mete out to us-
again^ Mat. vii. i, 2. It is a diredl Breach of
that Charity, which St. Paul defcribes, and makes
of abfolute NecefTiry to oar immortal FJappinefs.
For Charity^ fays he, thi;d:s cv furmifes ?w Evil^ it
believes all Things, fo far as in any Reafon it may,
to other Mens Advantage. And without this
Charity^ though we have the fpright lief Zeal for the
heft Parties, nay, though we give our Bodies to he
burnt as Martyrs, it prof ts us ?iothingy i. e, towards
God's Acceptance, j Cor. xiii. 3, 5, 7. Since it
is
Ghap. 3. Men fmn the Cmnmunkn, 19;$
is a Zeal which is not peaceable as well as pure,
fince it is not full of Mercy and good Fruits, but
ifTues out in a bitter and invenom^d Spirit, which
turns all Things to the worft^ and is bent in all
Points to the Hurt of thofe who fall under it :
It is plain it can never come from God^ who being
Mercy and Love itfelf, can never be Author of fo
much Cruelty and Hatred ; but muft be afcribed
to our own hufts^ and to the infernal Spirits^ as its
true Parents and Abettors. And this St. James
exprefly fays of that bitter XeaU which takes not a
tender Hearty and Bowels of hove or Charity along
with it. If it were that from above^ Taith he, it
would firft indeed be pure^ but then it would next
be peaceable^ gentle^ eafy to be intreated^ full of
Mercy and good Fruits. If God kindled it, fincc
he is Love itfelf, and requires us to love our Ene-
mies as ourfelves, thefe firll Fruits of Love and
Mercy would be fure to accompany it* But if all
thefe are (hut out, and it dwells in an hurtful and
imbitter'd Spirit ; if that be a bitter Envying or *
Zeal that dwells in your Hearts^ then, adds he,
^ory not in the fame ; for this defcends 720t from
abovcy fo as to have God for the Author of it, but
is fetifualy i. e. arifmg from our ownPafTions, nay*
devilifh^ being fet on by the malicious Agency of
infernal Spirits, James iii. 14, 15, 16, 17.
And thus it appears when really we are out of
Charity with any Perfons who have provoked us,
and fall fhort of that Love of Enemies, which
God's Law requires of us. For then we love
them not as we ought, when we are any ways
unjujl to them, or apt upon every litde Occafion
to ftrive and contend with them, or deal uncharitably
by them in any Converfation, particularly in ma-
O Hctotis
t94 Of Hindrances that keep Part IIL
licious Surfjiizes^ and Sufpiciom^ and uncandid Cen-
fures^ which are fo general in all^ but more abun-
dant in our Times, when the Nation is divided
into Parties^ and Men feem to have forgot that
there is anj Religion towards E?2emies, or any Love
due to them, who have given them perfonal Pro-
vocations, or fide with a Party oppofite to that
which they elpoule.
And if upon a Survey of our Carriage in thefe
Particulars, we find this ui be our Cafe, and that
we are thus out of Charity, and have not forgiven
any who have provoked us : It is very true, whilft
that lafts, we are unfit for the Holy Sacrament^
(ince he who worthily joins in it, muft come in
Love^ and have freely forgiven all the World.
But then we are alfo equally unfit to pra'j^ or to
ask the Forgivenefs of our own Sins at God's Hands ;
fmce, if we pray in Wrath and Enmit'j^ he will
not hear us. Nay, this not Forgiving others^ turns
all our own Prayers into a Curfe^ and makes them
a dreadful and downright Imprecation againft our-
felves. For when we fay this Prayer, Forgive us
cur l^refpajfes^ as we forgive them that trefpafs
agamjl us^ with Malice? in our Hearts : The plain
Engli/h of it is, that God would revenge our Tref-
paffes on our Heads, as we are ready to revenge
their l^refpajjes on theirs ; which is fo bold and fool-
hardy an Addrefs, as no Man, I prefume, will
put up to God, who confiders what he fays.
When really we are out of Charity therefore, and
have not forgiven others ; we are not only unfit to
Communicate, but to the full as unfit to make any
Prayers, or place any Hope in Almighty God.
And when once he is fenfible that this is his State,
ihere is no wife Man will continue in it, but will
brthwith refolve to lay afide all his Refentments,
and set out of it.
This
Chap. 3. Me7t from the Communion. 195
This he may find difficulty indeed, when he fees
about it ; but it is ahfolutely neceffary to be done,
and unlefs he would incur the Wrath of God, and
the eternal Pains of Hell, which are ten thoufand
Times ?nore difficult, he muft go through there-
with. But if he confiders how much he himfeif
needs to be forgiven, and how he has infinitely
more provoked God, than his Brother has pro-
voked him ; he will find it no very hard Matter
to forgive him for Cbriji's Sake, tho' it might be
hard to do it for his own. And befides, if he
will not dwell upon the Injuries or Unkindnefe
which are fo provoking, but cajl them out of his
Mhid fo foon as he perceives they are enter'd into
:Jt, it will yet be much eafier to him. He cannot
quite forget them, it may be, fo.as that he fhall
never more think of them : But when they hap-
pen to ilart up in his Thoughts, without his
Leave, he can chufe whether he will harbour and
give Way to them. And if he will be careful to
do that, the great Difficulty of Forgivenefs is re-
moved. For it is our dwelling upon an Injury re-
ceived, and harkening to ill Suggeftions, which
aggravate the Deed, and the Malice or Unworthi-
nefs of him who ofi^ered it, that heightens our
Refentment thereof to that Degree, that we have
much ado before we can bring ourfelves to be re-
conciled. So that if we would not harbour and
entertain the Thoughts of it, the Forgivenefs of
an Injury would be found much more eafy. And
this Remedy St. Paul prefcribes, to prevent all
Wrath and revengeful Carriage ; L(t not the Sun go
■down upon your Wrath ^ neither give Place to the
Devil^- or to a * Calumniator and Accufer, i. e»
to'exafperating Thoughts and Infinuations, whe-
[ O 2 ther
196 Of Hindrances that keep Part III.
ther fuggefted to us by our own Minds, or by
the Whifperings of others, Eph. iv. 26, 27.
And thus having proved that we are hound to
(hew our Enemies^ and thofe who have provoked
us, all the Offices of general Charity, or all that
Love which is due to our Neighbour at large^ even
to all other Perfom ; fo that whilft we allow our-
felvcs in the Breach of them, we are unfit for
this Holy Feaft, and muft inftantly amend, that
we may be fitted for it. I proceed now,
2. To (hew that we are 7iot bou?id to Jhew them
all the Ojjices of /pedal Efleem^ Truft^ and Confi-
dence^ which are not fit to he placed promifcuoufiy
en all Men^ but on fuch only as are qualified for
them : So that when we fail only in thefe, we are
in no Fault, nor have any Need to be troubled,
or kept back thereby.
We are not bound to make an Enemy a fami-
liar Companion, or a particular Friend, a Partner
of our Secrets, a Sharer of our Trufi, or an Officer
in our Bifinefs *, but may be more afraid of him,
and keep more at a Diftance from him, and ufe
more Caution and Referve in converfing with
him, than with other Men. As for all the In-
flances of general Charity, indeed, they are due
upon a Reafon which is common to our Enemies
with others, i. e, their being Men and Chriflians:
So that they ought to fhare in them, and we fail
of our Duty towards them, when at any Time we
with-hold them from them. But as for thefe
Marks of fpecial Efteem and Confidence, they
are founded on particular Reafons and Fitnefs of
Perfons, as Likenefs of Humour, Fidelity of Affec-
tion, Apinefs for our Affairs, or the like : So that
in them we are not bound to our Enemies^ who
are plainly unfit, thro' their profefs*d Enmity, or
treacherous Falfenefs j nay, nor to any one among
ethers i
Chap. 3. Men from the Communion. 197
others \ but are left at Liberty to make fuch
Choice as (hall feem belt to our own Prudence.
This Liberty mud in all Equity and Reafon be al-
Jowed us, becaufe upon a right Choice of thofe
' Perfons, the Innocence^ Eafe^ and Safety of our
Lives moft nearly depends; and without being
left to Difcretion therein, we mud unavoidably
throw ourfelves into inextricable Snares, and
numberlefs Calamities. And that it is allowed,
our Saviour clearly intimates, when he recom-
mends to us the J-Vifdo7n of Serpents^ bidding us
fhew all the Prudence we can devife, fo long as
no Unrighteoufnefs mixes therewith, but it is
wholly guided by the Bove*s Innocence^ Mat. x.
16. And in this he has gone before us in his
own Pradice. For tho* he loved thofe zvho he-
lieved on him^ John ii. with all that Love which
his Law requires, i. e, with a general AffeBion:
Yet, as the Evangelifi tells us, he did not truft, or
commit himfelf to themy becaufe he knew all Men,
V. 23, 24.
So long then as we requite no Injuries upon our
Enemies, or others that have offended us, nor
are wanting to them in any Point of Juflice^ Cha-
rity^ or Peace^ which is due to all Perfons ; we
are not uncharitable towards them, in thinking the
worfe of their Perfons, or carrying ourfelves at a
greater Dijiance towards them, or forbearing to ufc
them in the Quality of particular Friends and Con-
fidents ^ as we did formerly,, or withdrawing fomc
other fpecial Favours^ which their Fault has juftly
forfeited, and they have no more Claim to.
Indeed, if afterwards they repent of their Of-
fence, which makes the Breach iDetween us, and
amend that Fault which unfits them for our Buft-
nefs or Converfe ; when only we ourfelves are con-
'Cerned in their Re-ad mi (Tion, and the Things wc
O 3 have
198 Of Hindrances that keep Part III.
have to intruft with them are not of that Weight
as that we may jullly hz jealous over them, and we
have no other Gaufe but that Offence to exclude
them from the fame, it is a Chriftian Part, not
only to retain them in a general Charity in com-
mon with all other Perfons, but alfo to re-admit
them to the farne State^ which formerly they held
with us.
When the Concern is not purely our own,, but
we are fct to fecure hi^oer and more publick Ends ;
there, it is true, we are not bound prefently to
re-admit them to the fame State upon their Re-
pentance. And thus it is in the Point of Bifci-
j)li}ie^ wherein the Sin is not prefently pardoned,
fo foon as the Criminal has repented of it: But
the Punifhment is oft-times continued (as it was
in the lajling Excommunications of the ^primitive
Chriftians) that the Durablenefs of the Smart may
both terrify others from offending in like Man-
ner, and amend themfehes^ by begettting a more
lading Memory and Abhorrence of their Offences.
And thus it is too in Point of publick 'Truft^ when
we adt not for ourfelves, but purfuant to our Care
of others : For there we may lay afide Penitents^
becaufe they have once finned, thinking there is
more Safety in thofe who have ftill flood firm,
and kept always innocent. And thus St. Paul did
with Mark^ who had once declined the Toil and
Peril of converting the Gentile Worlds A6ls xiii. 13.
For, after he had freely forgiven that Tergiverfa-
tion, yet, fays St. Luke,, in the Difpute betwixt Bar^
• nahas and him,, he thought 7iot good to take him for a
Companion, becaufe he had once deferted them,
and ivent not with them to the Work ; but preferred
Silas before him, who had never flinched from it,
4^S XV. q7, :2b\ AO,
' But
Chap. 3. Men from the Com??tunion, 199
But when only we our [elves arc concerned in
their Re-admilTion ; and when the Things which
we have to intrull with tliem are not of that
Weight as we may well be 'lealous over them,
(in which Cafe, indeed, a great Caution is requifite)
and when we have no other Caiife but that Offence
to exclude them from our Kindnefs or Confidence
(for if upon other Accounts the Choice at firft was
ill made, and either already /;, or ma^j be alter'd
to our Benefit, fince the fixing on any Man for a
Friend or Dependant, is not a neceflary Duty,
but a diicretionary free Thing, we are not blame-
worthy in correding it :) When the Cafe, I fay,
thus (lands, as to all thofe Particulars, it is a
Chriftian A61 to admit returning Penitents to the
fame State which they held bc-fore they offended
us. For when once they have repented of a
Fault, they are as fit for owx Affairs ov Friend/hip^
as they were before they committed it. So that
if any Marks of our Difpleafure remain upon them
ftill after that, which in the prefent State of
Things might conveniently enough be alter'd, it
is not their Unfitnefs^ but our Refentment^ which is
the Caufe thereof. And when we go fo to eafe
our offended Minds by their Lofs^ this looks not
like forgiving a Trefpafs^ but revenging it. And
this Re-admifTion to their former State, is ac-
cording to St. jPW's Diredion, Col, iii. i^. to for^
give others^ even as Chrift forgives us ♦, for he ad-
mits Penitents to the State of innocent Perfons,
pardoning without upbraiding, andquite/<?r^(?//m^,
as if the Sin had never been done, Ileb, viii. 12.
and according to what he prefcribes, i Cor. xiv.
20. when he bids us in Malice to he Children ; for
after once they are made Friends, they forget all,
and return to the fame Degree of Love and Con-
fidence again. The wife Son of Sirach fays, in-
O 4 deed.
20O Of Htndrajtces that keep Part III.
deed, that for four 'Things^ viz. Upbraiding^ and
Pride, and difclofing of Secrets, and a treacherous
Wound, every Friend will depart, and never more
be reconciled, Ecclus. xxii. 22. But he fpeaks
only of what ordinarily is done^ or of what might
have been done among the Jews -, not of what 7nay
now be done among us, of whom God expedts an
higher Forgivenefs, after the Manner of Chil-
dre?iy and the Example of Chrifl Jefus, So that
when once they have fufficiently repented of their
Sins againft us, it is fit that we forgive them to
as full Purpofe, as if they had never finned at all.
And in judging of this Repentance, we ought
not to be firitl and rigid in ftanding upon exaift
Proofs ; but to be candid, and apt to interpret all
Signs of it to the bed ^enfe, leaning to the Side
of Love and eafy Admittance. If they take
Shame to themfelves, and are fo far humbled as
pemtenlially to confefs their Sin : It is a great Argu-
ment of their being fet againft it, and, in the cafe
of ih^firjl Offence efpecially, a ftrong Prefumption
Ithat they will no more commit the fame. Altho*
v/hen once thefe Confeflions become cufiomary,
and are ftill made and broke anew upon every
frefh Occafion \ it is a Sign only that they mean
well, and would amend if they could ; but no
Prefumption that they will do fo, fince their pe-
nitent Refolution plainly is too weak, and their
J-.ufts, upon the Trial, prove ftill too ftrong for
it. And fince thefe Confeflions are manifeftly an
incompetent Proof of their having thoroughly
repented -, we cannot be bound to believe them,
or obliged thereupon to a Return of Friendfhip.
Our Saviour, indeed, tells us, that If our Bro-
ther trefpafs againft us feven 'Ti??ies in a Day, and
feven Times in a Day turn again, faying, I repent ;
"ive mufl forgive him, Luke xvii. 4. And here, if
by
Chap. 3' Men from the Communion. 201
by forgiving^ were meant refloring to the fame
State of Favour and Affecllon •, this would infer
his Profeflion of Repentance, tho' never fo often
broke, to be a fufficient Demonftration of the
fame, and a jaft Ground of our Return to
Friend (hip with him. But this, I fuppofe, fpeaks
only of fuch Forgivenefs, as admits him, not
to the fame State which he held with us before,
but only to the State of a Neighbour at large, or
of other Perfons. And albeit this is due to him,
whether he fay, I repent^ or no -, yet doth our Sa*
viour here injoin it upon his Repentance, not be-
caufe the Thing required it, but that he might
more directly oppofe the Jewijh Do6lrine in this
Point, which was too fcanty in forgiving even a
returning Penitent. For this they limited to a
fmall Number of Times, it being a received
Rule among the Rabbins, that after one has for-
given any Perfon thrice, he has gone as far as he
needs, and that no Man is bound to forgive the
fourth Offence *.
To forgive an Injury then fo far a$ not to re-
turn it, nor to be wanting in any neighbourly Of-
fice toward him that oifer'd it, is plain a Duty,
upon his faying he repents of it: Yea, as hath
been (hewn, whether he repents or no. But to
the evidencing of fuch a Repentance, as would
oblige us to confide in him again, and as leaves no
Imputation of Unfitnefs in him, but only of our
Refentment for a Reafon of our Diftance from him,
we may require more than his laying lie repents,
and giving us his bare Word and Promife, after
they have feveral Times deceived us. For no
wife Man would trufl to that, which is oftner
wrong than right, as every Perfon's Word is, who
hitherto has always failed to keep his Word: And
* Dr. Lightf. Hor. Heb. in loc. e Jom.
Chri-
202 Of Hindrafices that keep Part III,
Chriftianity in no Cale forbids us to be wife in our
own Concerns, but diredls us to he as fuhtle as
Serpent 5 y fo long as we are careful withal to keep
as innocent as Doves, Mat. x. i6. It comn:iends us
for being prudent in Bufinefs, and feeing before-
hand to prevent other Mens Sins^ by cutting off
from them all Opportunities •, and it may be our
own too, by putting by thofe Temptations which
would always trouble and moleft our Peace^ and
often-times indanger our Innocence, So that altho'
we are to be very favourable in conftruing the
Sufficiency of our Enemies Repentance ; yet may
we be difcreet withal, and are not to be fool'ifhly
Mind, and unreafonably eafy in approving it. We
muft only lean to the Side of Favour, when there
are fuch Signs as to a wife Man look towards it -,
but not rafhly conclude he has fufficiently re-
pented, when there are no likely Signs thereof at
all. But the Fault of Men feldom lies on this
Side, of being over eafy to he fully reconciled-, fo
that the other, of being over rigid, is that which
the Generality of Men ought to guard themfelves
againft. And therefore in judging of the Suffi-
ciency of their Repentance, this is the great Rule
which we are to take along with us, viz. That as
it is 07ie Part of Charity fully to forgive our offend-
in'? Brother, and re-admit him to our forfncr Fa-
vour, on his Repentance -, fo it is another to ht fa-
vourable in judging whether he has fufficiently re-
pented, and given fuch Proofs thereof as ought to
be believed, or no.
As for thefe farther Effeds of Love towards
Enemies, and thofe who have provoked us then,
vix, our not barely retaining them in a general Cha-
rity and AffetVwn, as we do all other Men, but
re-admitting them to fpecial T^rufl, Fajniliarity, and
Friendfhip^ which they had in their former Station ;
they
Chap. 3 . Men from the Communion, 203
they are not always due to them, nor are at all
proper to be placed on them, but only when they
repent and amend thofe Faults and Unfitnefifes
which made them unqualified for the fame. So
that whilft their hnpenitence lafts, or that Change
doth not fuficiently appear to us, we are not
obliged to exprefs our Love in thefe at all.
And fince we are not bound to them, nor are
guilty of any Sin in omitting them ; that Omif-
fion can never unfit us for the Holy Communion.
So that v/hilft we fhew them all the Offices of^^-
7ural Kindnefs^ and are wanting in nothing but
fpecial Favours^ which belong not to them in their
prefent Circumftances ; we have all the Charity
for them which our Lord requires, and therefore,
if we have nothing elfe to hinder us, may readily
join in this Feaft of Love when God invites us to it.
And this might ferve for a fufficient Anfwer,
to tho^Q fuppofed Inftances o^ Uncbaritablenefs men-
tioned above, which hinder feveral fit and worthy
Perfons from partaking in this Holy Ordinance.
But for their //^//^r Satisfadion in thefe Points, I
will add fomething concerning each of the Parti-
culars.
I. They fear they have not that Charity for
Enemies and offenjive Perfons^ which God's Law
requires of them, becaufe they cannot fjr get as well
as forgive ., but ik.\\\ remember their Injuries or Un-
kindnejjes.
But did not our Saviour himfelf, that perfed
Pattern of Forgiyenefs, remember Peter'' s Denial
of him after he had bitterly repented of it ? John
xxi. 15, 16, 17. Did he not fufficiently hint
It to him,, by queflioning him three Times about
X^v^ hove cfi bun., anfwerabie to his having three
Times denied hwi •, tliat by calling it over upon his
Remembrance, he might encrcafe his Care and
Watch-
204 Of Hindrances that keep Part III.
Watchfulnefs againft it afterwards ? So that it is
not the hare Remembrance, but remembring them
to evil Purpofes^ which is to be blamed in us.
When they bear in Mind the Evils which they
have received then, let them confider whether
they do it to any ill Effed. Do they think of
them to upbraid their Enemies therewith^ or to do
them a Shame for the fatne^ and fit as Spies upon
their Adions, only that they m^y find Faulty and
aggravate MiJ carriages^ or to return the 111 to them
again in tranfgrefTing any of thofe Inftances of
common Juftice or Charity above recited ? If their
Remembrance thereof doth not provoke them
into any of thefe finful Expreflions of Hatred^ and
Ill-will againft them, they need not be troubled at
it, for there is no Hurt done thereby. It is not in
their Power^ it may be, to forget the Wrongs
they have received -, for when the Knowledge of
Things is once fix'd in our Minds, though we can
forbear to refiecl and infijl on them, wherein the
great Danger lies, yet can we not lofe that
Knowledge when we pleafe. So that after we
have received an Injury, we are not to be blamed
barely for remembring it -, fince we are no more
flZ'/^ always wholly to /<?r^t'/ what has paft^ than
we were at/r/? to be wholly ignorant and infenfihle
of it whilft it was prefent. Nay, in many Cafes,
if we could^ it is not advifeable that we Jhould forget
it. For whilft the injurious Perfon is impenitent^ and
ready to repeat the fame again, the Remembrance
of the Harm he has done us will do us good, in
quickning our Care^ and making us more wary and
watchful 10 prevent his doing us any more. But if
once he has repented of what he did, fo as that he
ought to be admitted to his fomer State ; then, in-
deed, it may feem very defirable, that as much as
in us lies, we (hould forget it, by giving no Enter-
tainment
Chap. 3. Men from the Communion. 205
tainmenc or Incouragement to the Thoughts there-
of. For the Remembrance then can lerve no good
Ends, but may prove a very great Snare to us, in
making us backward in Kindnefs^ or fit to catch fire
on final I Provocations^ oxuncandid in interpreti?ig his
fVords^ or Actions afterwards. It will not be our Sin^
till thefe, or fome other ill Effeds are wrought
thereby. But it will be our 'Temptation^ whereby,
it is very like, we (hall fometimes be much indan-
gered. So that then it may be very fit to lay it
afide, for fear of receiving Hurt by it.
2. They fear that, after an Unhjidnefis or Injur '^
received, they are not fo charitable as they ought,
becaufe thej think the worfe ofi him who offered it.
Now if they are uncandid in judging the injurious
Aoiion^ i. e, if they impute it to the word Caufe,
and make not thofe Allowances of Forgetfiulnefisy
Over-fiighty and the like, which it would well
admit of, and which Love would ^x upon it,*were
it to make the Conftrudion ; it is true they are fo
far wanting in their Duty of Love to their Enemy,
This, indeed, is hard for us always to avoid, and
therefore we muft be fure to take the more Care,
and keep the ftridler Watch againft it. And if
after all, through Unwarinefis^ through an Accufier^s
laying out only the Interpretations of the ill Side^ or
our own fiufpicious Temper infienfibly leaning towards
it, we are ingaged in an uncandid Conftrudion
ere we can difcover the fame : There our Incon-
fideration and Unadvifiednefis will be our Excufe for
it. But fo foon as ever we can obferve it, or arc
(hewn how theAdion is equally capable of a
favourable Senfie^ we muft ftrike in with //, and
corredl our former hafty Judgment. So that if by
thinking worfe^ they mean that they think worfe
than needs of the ASiion^ and incur an uncandid
Interpretation \ this is the Sentence which they arc
to
2o6 Of Hindrances that keep Part III.
to pafs upon it. Either it was an innocently in-
confiderate Ejca-pe^ and then their Hafte and llnad-
vifednefs will excufe it : Or it was a known Sin^ i. e,
it either was, or, had they not been grofly partial,
and evidently bent to think ill, would have been
committed with Obfervation ; and then their Re-
fentance and Amendment muft atone for it.
But if by thinking worfe, they mean, that when
the Fa6t is evidently ill, they have a worfe Opinion
of the Perfon ; there is no want of Charity in that,
becaufe their ill Opinion is upon juft Caufe, and
they cannot in reafon think better of him. They
judge only according to the plain Truth of
Things, and that the befl: Souls may fafely do,
and it is no uncharitable Part in any of them.
For thus our Lord thought of Judas^ when he
moft affedingly fuggefted to him the Bafenefs of
hisBetrajing^ and that too witha Kifs^ Luke xxii.48-.
the Sign of Friendfliip and Affection. And thus
the Apoftles thought of the Jews^ whom they
looked upon as wicked Murderers^ Ads ii. 13.
and vii. 52. for our Saviour's Crucifixion. And
thus St. Paul thought oi Peter ^ when he blamed
him for his finful Compliance and DifTimulation,
Gal. ii. II, 12, 13, 14. And thus God himfelf
thinks of us upon our Mifcarriages, for he fees
them, and diflikes us for them, and thereby
magnifies the Honour of Wis. Patience and loving
Kindnefi ^ \ni\\2ii he is goodi, even to the Unthank-
ful and the Evil^ Luke vi. ^5. and fhews us
Favour notwithftanding them. And thu^ ajfo
imay we very innocently^ 2Lnd cbar.iiably too: think
ill of any others, when they have evidently de-
ferved it, and given us juftOccafion for it. For
r;the Work of Chanty, or Love to others, is not
to make us blind in a plain Cafe, and fee no
Faults in them when they are clear before us.
2 For
Chap 3 • Men from the Communion, 207
For this is Love without Eyes^ which is by no
means the Love of wife Men^ or the Charity of
Chnflians. It is not always pojjible in Nature^
nor could be fliewn if we fhould attempt it. For,
when other Mens Faults are evident, there is no
way of being dark againft the Swn, or (hutting
out the Light whilft our Eyes are open. But
if it always could be done, yet is it not in any
wife proper to be advifed. For if we muft fee no
Hurt in any Ferfons, it unavoidably deftroys all
wife Choice of Friends and Companions^ Relations
and Dependants-, all feafonable Counfel and In-
firu^ion^ Reproof and Adfnonition ; and fo pro-
duces mofl fad EfFedls, both in Converfaiion and
Religion. The Work of Charity to others then,
is not to wink againft a Fault when it is apparent^
but not to be quick in difcerning^ and forward in
frefuming it, when there is no juft Caufe to impute
any Fault to them. So that if we would be cha-
ritable to our Enemies, we muft not believe ill
of them, till it fufRciently is made out to us ; nor
conclude them faulty in a doubtful Cafe, when
there are Reafons on both Sides, and they are as
likely to be otherwife ; nor prefume they had an
ill Defign in that, which lies as open to a good,
and might have no Hurt at all in it. In thefe
Cafes, where their Offence is not clearly proved,
it is Uncharitablenefs in us to be hafty in believ-
ing them to be guilty thereof. But when their
Enmity is profefl, and their Unkindnefs^ or injurious
Dealings is evident -, it is no Duty in any Man to
(hut his Eyes againft the Light, nor any Uncha-
ritablenefs at ail to efteem them the lefs for it.
We may think him a difhonejl Man^ who has wU-
fully injured us ; and him n falje Fricfid who has
hetrayW our Secrets to our Prejudice, as our Sa-
viour Chrijl did Judas \ and that he is not fo kind
to
268 Of Hindrances that keep Part III.
to us as he profejfes, who refufes to do good to us
when he might do it. When we judge of Perfons
not from ra/h Sitrinifes^ but from qlear Evidence
and Experience^ we may judge as we find Caufe ;
and if we judge ill of them, it is not becaufe we
are inclined to think hardly of them, but becaufe
they have deferved to be hardly thought of ; io
that our ill Opinion is owing purely to their Faults,
and not to any want of Charity in ourfelves.
3. Some Perfons q{ fajfionate 'Natures fear they
have not that Charity for Enemies which is re-
quir'd of all good Men, becaufe, when fome have
been moft mifchievous to them, their Hearts are
troubled^ and the-^ are inwardly moved as often as
they fee them \ not with any angry or revengeful
Pajfmi^ which would do Hurt to their Enemies,
but only with 2ifad Remembrance of their own Lojfes,
which they have fuflained by them.
Now where this is really the Cafe, (and they
who are concerned mufl be faithful to their own
Souls in judging whether it be or no) if there be
any Fault for them to anfwer for, it is not want of
Charity towards their Enemies^ but want of Patience
towards God, and of Contentment in their own Con-
dition, They fhew no Uncharitablenefs towards
their Enemies thereby, fince they have no wrath-
ful Intent to feek their Hurt, nor have the leafl
Defirc to return the Injuries which they have fuf-
fer'd from their Hands. They are troubled at
the Sight of them, indeed ; but that is only as they
put them in mind of their own Miferies, which
they have occafioned. They are grieved to fee
them, as they would be to fee the Figure of a
departed Friend, whofe Death went very near to
them, /. e, only as it calls into their Thoughts
that Lofs, which is very affliding. And this Griefs
whatever it may be with Impatience^ is not charge-
I able.
Chap. 3* Men from the Co?nmunw2. 20$
able wich any Uncharitahlenefs towards our Ene-
mies. For it is no Part of the Charity which we
owe them, to be infenfible of what befals our-
felves, fo that they cannot complain of us for la-
menting our own Miferies. Nor can they com-
plain of us for doing it at their Prefencc, becaufe
they being the Caufe of all, the Sight of them
may well bring it to our Remembrance ; And if
we may be forry at all for our own Unhappinefs^
we may be allowed to grieve then, efpecially,
when we have thofe Things before us, which are
mod apt to reprefent and iuggell it to us.
So long then as they are careful fo to moderate
their Grief for what is lofl:, fand they muft be
watchful in this Point) as that it doth not make
them difirujl God^ nor repine at what he has ordered,
hor fettle into 2in habitual Difcontent^. nor. is other-
wife y/;///:// or intemperate \ it need be no Scruple to
their Minds, nor hinder them from the Holy
Sacrament. They may endeavour to prevent it,
both for their own Eafe and Safet'j^ that they may
neither be pain\i nor tempted therewith : And to
this End it may be very advifeable fo far as they
well may, to avoid the Prefence of the injurious
Perfon^ till they have fo well digefted their Lofs,
as that they can look on him without Trouble.
But if at any Time they meet, and their Hearts
are forrowful at the Sight ; fo long as this Grief is
not \n itfelf finful or intemperate, nor has any
angry Motions and Expreflions of Revenge ac-
companying it, they need not be put into Doubts
and Scruples with it, fince their State is not di-
iturb'd, nor their Souls at all endanger'd there-
4. They are afraid they have not fuch Charity
for their Enemies as they ought, becaufe they are
not fo free with them^ nor repofe the fame T^ruft in
P than
2i6 Of Hindrances that keep Part IIL
them astbsy formerly did, but carry themfelvcswith
more Referve^ and at a greater Bijlance from them,
than they iifed to do before the Breach was made
betwixt them.
But fo long as their Enemies are impenitent, all
this has no Hurt in it: So that they ought not to
be hindered from the Holy Sacrament, or affright-
ed by it. For this Warinefs in converfing with
our Enemies, is no more than Chrift himfelf
fhew'd in converfing with the Jews ; who would
not walk openly among them, becaufe they fought to
kill him, John vii. i. and chap. xi. 53, 54. It is
ho more than he taught his Difciples to ufe, when
htfe?it them forth as Sheep in the midft of Wolves ;
for then he bid them take to themfelves all the
wary JVifdom and prudent Care o^ Serpents, Mat.
X. 1 6. Indeed, if any one who injures or offends
us, expreffes himfelf forry for what he has done,
and fufficiently repents thereof; we ought, as I have
fhewn, to admit him to his former State, and to
treat him, ndw he is a Penitent, as God doth us,
or as Children do their Play-fellows, i. e. as if he
had never finn'd, but had kept always innocent.
But dill vVe fee, that we may very lawfully, and
very zvifely too, w^ithdraw from him our particular
Fa7niliarity, Trujf, or Friendfhip, If we find a
Perfon dijhoneft once, till we fee him a new Man,
we are not bound to truft him z fecondTxmt •, for
that were to give him an Opportunity of comintt-
ting, and put us into the Danger of fuffering
the fame again from him. If it is his Temper to
fall foul upon us in Difcourfe, or to be pajfw72ate,
or reproachful upon light Occafions ; till it appears
that he has learned to ad otherwife, we are not
bound to ufe his Company and Acquaintance ;
for that were hot only to throw away our own
Eafe, but to endanger our own Meeknefs^ Peace,
2 and
Chap. 3 . Me7i from the Communion, 2ii
and other Virtues, by cafling our/elves upon Temp-
tations ; when as we ought to be To far from feek-
ing them ourfelves, that we are taught to pray daily
againft thofe, which God^s Providence might allot
for us, Mat. vi. 13. If he lays wait to over-reach^
or is induftrious to vex^ or is any ways iineafy or
prejudicial to us in hisConverfation, we may law-
fully carry ourfelves at a Diftance from him, till
he has reformed thofe Vices^ or cofreded thofe ill
Tempers which harm or annoy us, and fhew'd us
that now we may come nearer to him with Safety
to ourfelves. This Diftance we may ufe towards
any Perfons who offend againft us, out of a 72atU''
ral Love and Care for our ow?ifelves •, but if they
are our Children or Servants^ or any ways fubje^f
to us, and dependant on us, there is ftill a more
obliging Reafon for the fame, and that is their
Amendment and Reformation like wife. For when
the Fault is great enough to bear it, thefe Marks
of our Difpleafure are a neceflary Part of Di[ci-
pline^ and altogether fit to be ufed, to make them
duly fenfible of their Offence, and afraid ever af-
ter to repeat it. Which is fo far from being an
7inkind Part towards them, that in reality it is the
trueft Way of /hewing Kindnefs^ being the moft
proper Courfe to amend them, and to bring them
back at once to their former State of Innoce?ice^ and
to all Expreflions of our Favour too.
And thus it appears, that fo long as we are care-
ful to fhew our Enemies all that Jitftice^ Charity
and Peace^ which is due to our Neighbour at large^
and to all other Perfons; we have as much Love
for them as God requires, though wq fiill remem-
her their Injuries^ and Unkindnejfes^ or think the
ivorfe cf their Perfons as we have juft Caufe, or ufe
more Referve^ and keep a greater I^iflance in our
Carriage towards them^ and the like, than we did
P 2 brfore
ii2 Of Hindrances that keep Part IlJa
before they had provoked us. We fhew all the
Love which is expedled, when we are not want-
ing to them in any Offices of common Charity and
Neighbourhood, This makes us accepted with Al-
mighty God, and fo fits us for the Holy Sacrament :
So that although we do not admit them to our par-
ticular Efteefn and Friend/hip whilft they have not
lufficiently evidenced th^x Repentance^ which fhould
qualify them for the fame, that ought not to put
us back, and hinder us from partaking thereof.
As for thefe Hindrances then, which detain fomc
good People from this Feajl^ viz. their remem-
bring Injuries^ Or thinking the worfe of their EnC'
mieSy or carrying themfelves at a Dijlance towards
them^ or excluding them from all particular
Trufi and Confidence^ and the like ; fo long
as they fhew them all that Love, which is due to
all Men out of common Charity and Neighbourhood^
and are ready to fhew them more when their Re-
pentance has made them fit to receive it; they
ought hot in any wife to put them by it. They
are no Breach of that Charity which God has re-
quired, and therefore do not unfit them for the
Holy Sacrament ; fo that when they are all their
Hindrance, ^hey need not flay away, but may
chearfully approach thereto.
CHAP. IV.
0/LAW-SUITS*
The Contents.
fbey are an Hindrance from the Communion^ when
there is Sin in them, The^ are notftnful in them-
felves^
Chap. 4. Men from the Commimio?u 21^
felves^ which is Jhewn^ i. From the Necejfity of
them. 2. From the Magijirates Office being ap-
pointed for them, 3. From God^s taking legal De-
terminations upon himfelf^ as if he were the Author
thereof 4. From Courts ereiled by Confent in the
Apoftles Days, which miniftered to them, Thefe
St. Paul prefcribed to the Corinthians, i Cor, vi,
^hey are the AJfetnblies 7nentioned, James ii. 2,5,
Fro7n our Saviour'* s, and St, Paul'i Practice, who^
in claiming the Benefit of judicial Procefs, warr
ranted and authorized it. An Objection from Mat.
V. 38, 39, 40. confidered: which is fhewn, not
to conde?nn defending ourfelves in any Cafe, when
others implead us j nor moving Suits in all Cafes^
hut only in cafe of lighter Lojfes and Indignities^
fuch as our Saviour there mentions, or making them
minifier to Revenge in any others, which are of
more LnpQrtance, And. i Cor. vl. 7. anfweredy
and fhewn to fpeak only of the fame. But they are
■ finful, I. When they are begun upon an unjufiifi"
able Ground, Such they always are, i. When
they are vindi^ive, 720t reparative ; as when
we fue infolvefit Perfons-, or others upon fuch
Words or Aclions, for which, hefides Cofis, 710 Da-
mages that are valuable are like to be allotted us»
2, When they are for Reparation offmall "Things y
which do not countervail the Evils and Hazards of
a Suit, but ought to be a Matter of Patience and
Forgivenefs, and fo fhould be put up without Re-
courfe to Judicatures, In judging of this Small-
nefs, we mujl not eflimate by our own Pride and
Paffions ; but by the Reality of Things, and the
. Judgment of indifferent, humble ^ and difpaffionate
Perfons. This is true, not only in cafe of Injuries
to our ownfslves, but alfo in cafe of Trufi, when we
have the Charge of others, 2. Suits are finfuly
when they are carried on by a ftnful Management:
P 3 As
z 14 Of Hindrances that keep Part III.
As they are^ when the'j make us tranfgrefs any of
thofe Duties towards our Adverfarics^ which oblige
us towards all Perfons, To avoid all thefe in filings
is an hard Point : So we mujl he flow in com-
mencing an ABion^ and very circumfpe5t when we
are forced upon it. The Anfwer to this Hindrance
fumm^d lip,
BESIDES thofe Particulars, which I have
confider'd in the lafl Chapter^ there is an-
other Want of Charity^ which may feem of greater
Weight, and which is moft commonly pleaded
in Excuie of Mens abftaining from the Holy Sa-
crament*, and that is, the Point of Law-Suits,
For this is very frequently given as a Reafon why
Men dare not receive the Communion, becaufe
they have ^Jegal Controverfy with their Neighbours^
and a Suit depending.
Now as to Law-Suits^ when they have 77^ Sin in
them, they are like all other indifferent Things^
and need not hinder Men : But when they zxtfin-
ful.^ they are like all other Sins, 1. e. they unfit us
till we (hew Repentance, and ought to hinder us
fo long as we continue in them. But as then they
are an Hindrance to a worthy Receiving -, fo are
they equally to a worthy Prayer, and to all juft
Hopes of Heaven. Whilft we go on with them,
we cannot pray to God, or think to have our Sins
pardon'd, or, fhould we be fnatched away to
Judgment in this State, exped to be happy in
another World. And this is a State, wherein no
confiderate Man will perfift for one Moment.
But when he fees his Suit is fo ofFenfive unto God,
and brings his eternal Welfare into fo great Ha-
zard, he will either learn to manage it more in-
TiOcently, fo ag that he may no longer offend
thereby -, or break it off without Delay, aqd jn-
ftantly
Chap. 4' Men from the Communion. 1 15
flancly put an End to it. And when once he has
done this, or is fully purpofed in his own Mind
fo to do-, he is again a Friend of God, and fie
tojoin in the Holy Sacrament, as well as in Prayers,
or in any other Part of Worfhip.
Thus doth the IVcight of this Hindrance from the
Holy Communion, lie in the Innocence^ or Unlaw-
fulnefs of the Suit which is depending. And there-
fore that Perfons at Law may know, when they
are unfit to communicate till they have put a Stop
to their Guilt, and when they are fit for the fame,
during their Profecution of it: I fhall here (late the
Cafe of Law-Suits^ and fliew when a ^rial is our
Faulty and when it is fauUlefy that fo we may
know both when we need not be hindered from
the Floly Table, and aifo when we ought to he
hindered thereby.
In purfuit of this, I fhall endeavour to clear up
thefe two Particulars.
1 . A Suit at Law is not a ^hing unlazvful in itfelf^
hit ?nay he innocent^ if nothing elfe comes in to make
a Sin thereof. But then,
2. // is our Sin^ and a Matter of our Account^
when it is either upon an unjitfiifiahle Ground^ or
carried on hy afinful Management.
I. I fay, a Suit at Law /; not a Thing unlawful
in itfelf^ hut may he innocent^ if nothing elfe comes in
to make a Sin thereof.
It is no unlawful Thing barely to difpute a Ti-
tle, or to bring an Adion •, it is in fome Cafes
al-
lowed, as well as in others it is prohibited : So
that a Man may be fauldefs who has a Suit, un-
lefs fomething more comes in to make him ^
TranfgrefTor. The Ofi-ence lies not in the Nature
of it, fo as to be infeparable from the Thing *, but
only in the Caufe^ or in the Manner cfjuing. For
43 St. Paul faid of the Law of God among the
P 4 7^'^^.^%
ai6 Of Hindrances that keep Part III.
Jews^ fo may we of the Laws of our feveral
Countries^ the Laiv is a good Thing, if a Man nfe
it lawfully^ i Tim. i. 8. it is no Sin to ufe it, pr
take the Benefit of it ; but only to tranfgrefs fome
other Precept, or join fome other Sin therewith,
when we dp make ufe thereof.
Now this may appear,
1. From the NeceJJity of Law- Suits.
2. From the Magi ft rates Office being appointed for
them,
3. From God^s taking a legal Deter??iination upon
himfelf^ as if he were the Author thereof.
4.' From Courts leing erected by Confcni in the
Apofiles DaySy to f?iinijler thereto.
5. From the FraWiceof our Blejfcd Saviour^ and
St. Paul, who claimed the Benefit of Judicial' Pro-
cefs^ and thereby plainly warranted and aiithorizea
it,
I. It appears, I fay, from the Necejfty of Law-
fuits. A Trial at Law muft needs be innocent in
itfelf when nothing elfe corrupts it, becaufe it is a
Thing which we cannot want, and there is no liv-
ing in this World without it. For take away
Law^ which would fecure innocent Mens Proper-
ties, and bridle all envious, angry, fpiieful, covet-
ous, infolent, and ambitious Mens rapacious, and
enchroaching Humours: And, fince all Places are
fully ftored with thefe injurious Tempers (the
Wicked being by far the greateft Numbers) the
^<i(?/and Confeientious muft flee miofVoods and De~
fertsy or, if they ftay to aflbciate with others,
they will every where become a Prey, to their
greedy^ and ufurping JSJeighbours. If there were no
Laws to protect them, there were no living in
this World for good Men •, and in effedl there
would be no Laws, if it were a Sin in them to
try a Title, or right themfelyes by them. For no
I Man,
$Jhap. 4. Men from the Commimon, 2i't»
, Man, who had a Mind to do wrong, would be
aw'd from doing it, by a Law thac is alv/ays to
JDC a Sword in a Scabbard, and muft never be
pleaded againft him, or executed upon him,
when he tranlgrelles it. The Ule of Law then in
this World, is abfolutely necefiliry to ail Society^
10 keep Peace and Juftice in all Converfe, and to
proteil ^nd encourage all fuch as defire to [erve God^
and "to be ccnfcient'wus. And fmce there is thac
Neceflity of it for God's Service, and all virtuous
Ends ; it cannot in its own Nature be a Thing
offenfive, and unlawful to us. It cannot be itielf a
Sin, which God has made fo abfolutely neccflary
to keep all others out : It muft needs be allowed
by him, fmce without it, his own Ends of Peace
and Juftice cannot be atcain'd. It is at leaft fure
an iftnocent^ if not a good Thing, which gives the
only Protection to all Goodnefs, and without
which there is no living for good Men in So-
cieties, where they may do God publick Service,
and draw in others, nor indeed any fafe Abode for
them upon the Earth at all.
2. That a Suit at Law is wotfinjul in itfelf^ but
may fometimes be innocent^ appears from the Ma-
gijlrates Office being appointed for it.
One Part of the Magiftrates Office lies, indeed,
in proteEling his Subjects againft all foreign Force
and Invafions. But his moft ordinary 2,nd conftant
Work, is to adminifier Jujlice^ and maintain Peace
among tbemfelves^ which is done by hearing Caufes^
and judging in all Controverjies and Arraignments^
giving Sentence on the Side which the Law fa-
vours, and where the Right lies. Thus is it the
Magiftrates Office, to hear Caufcs or Suits at Lazi\
and to decide them. And this Work he doth not
affume tohimfelf, either without, or againft God's
Liking •, but according to his Appointment, and al-
together
£ i8 Of Hindrances that keep Part III-
together with his Approbation, For h'j me^ (ays
Wifdom^ Kings reign ^ and Princes decree Juftice^ Prov.
viii. 15. And the Powers that he^ fays St. Paul^
are appointed of God, they are God's Ordinance,
Rom. xiii. i, 2. And fince God himfelf appoints
them to hear our Caufes; we may well prefume
that he will not look upon it as our Sin to bring
them to their Hearing. For God would never
appoint an Ordinance to minifter only to Mens
Sins, and to put them in a Way of multiplying
Offences ; fo that fince he has appointed Officers
to hear it, a Suit at Law in itfelf muft needs be
innocent, and capable to be carried on without
any Sin at all.
Nay, God has not only appointed the Magi-
Itrates Office for it : But moreover,
3. When a legal Determination is given, he takes
it upon himfelf, as if he were the Author thereof-^
which is ftill a farther Evidence, that we do not
fin, barely in feeking fuch a Determination of our
Cafe.
He takes a legal 'Determination, I fay, upon hiin-
felf, as if he were the Author thereof. In the Jewifh
State, God was their political Prince and Sovereign,
and the Judges among them were as much his De-
puties, and did reprefent his Perfon, as now the
Judges do the Perfons of their fever at Princes in all
other Nations. And therefore Mofes told them
when he appointed them, that the Judgment was
God's, and that they gave Sentence only as his
Deputies, and judg'd not for themfelves, but for
the Lord, Deut. i. 17.
Now, though other Nations cannot look upon
God as their fccular King, and State-Head in all
thofe Points which the Jews could, for he gave
them Laivs in Civil Affairs, and iffued out Direc-
tions in State E:<:igen'jes, and the like: Yet as to
this
* Chap. 4. Men from the Communion. 2 19
this they can, that all their Governors are but Suh-
flitutes under him^ and that he owns what is legally,
and juftly determined by them. For, the Magi"
ftratc he looks upon, as his Minifter and Vicegerent^
who doth all Things in his Name and Stead ; the
Power ^ fays St. Paul^ is the Minifter of God^ Rom.
xiii. 4. And fince he adtsas his Servant^ he takes
his judicial Determination upon himielf, as if it
were his own, and he were the Author of it. For
this he doth plainly in criminal Caufes, and the
Cafe is the f me in other judicial Caufes which arc
not criminal. When any Man is wrong'd, faith
he, let him not avenge himfelf^ for Vengeance is
mine^ I will repay it^ i. e. by the Magiftrate, who
is my Avenger to execute Wrath^ fo that when he
puniihes, you may look upon it as if I had done
it, Rom. xii. 19. and xiii. 4.
And fmcealegal Determination is owned by God
himfelf, as if he were the Author thereof, we may
be fure whilftall Things elfe are right, that there
is no Hurt barely in our feeking to have our Caufe
fo determined. It can be no Sin to ask what God
grants, for he hears not dinners in their Sins, John
ix. 31. nor can it give any Offence in a contro-
verted Cafe, to appeal to his own Sentence. S<^
that fince in all legal Determinations it is God
himfelf, who by his Minillers paffes Judgment -,
we may be affured that we do not difpleafe him
'in applying ourfelves thereto, when there is juft:
Caufe for us to do fo.
4. That a Suit at Law^ and all judicial Procefs^
is not in itfelf a Sin^ appears from Courts being
erecied by Confent in the Apoflles Days^ for the Ma-
nagement and Conduci of them.
Now than fuch Courts were then erecled, I
ihall Ihew from two Places 5 one of St. Paul^
wherein
!I20 Of Hindrances that keep Part Ilf,
wherein he prefcribss them ; and another of St.
Jajnes^ wherein he makes ifi'^ntlon of them.
1. It appears from one Place in St. Paul^
wherein he prefcrihes them •, and that is i Cor. vi.
where he orders the Corinthians to appoint Courts
cf Judgment among themfelves, that fo they
might have no Need to expofe their Religion, by
impleading one another before the Heathen 'Tribu-
nals. Do ye not know, fays he, that the Saints
Ihall judge 'the World? And if the World Jh all he
^■udged by you, are ye unworthy to judge the fmalleft
Matters, or unworthy of the fviallcft Judicatures * ;
If then ye have Judgment of Things pertaining to
this Life, or if ye have liecourfe to fecidar Judica-
tures t •, go not before Unbelievers, but fet fome,
yea, rather than Inndejs, thofe that are leafi
ejlecmed, or fet at nougjjt in the Church X, fet them,
I fay, to jttdge, or in the \\ Chajr of Judgment,
ver. 2, 3.
Thus doth he advife them to erefl among
themfelves (landing Courts by Confent, when, by
Reafon of the Civil Power being in Heathens
Hands, they could not otherwife be fupplied in
their own Body with Seats of Judgment.
2. It appears alfo from another Place in St.
James, wherein he makes mention of them : And
that is Jam. ii. 2, 3, 4. If there come into your
Affetnbly or Synagogue **, a Man with a Gold Ring,
&c. into your Apinhly, i. e. your judicial Courts
where the Refped of Perfons here taxed, was
not to be permitted.
That the Word here rendered AJfemUy ff, or
Synagogue, fignifies fometimes more particularly
Court'
Chap, 4. Men from the Commtmion. 22 1
Courl'Affemblies^ and judicial Confijlories^ appears
from Mat, x. 17. where our Saviour tells his Dif-
ciples of being delivered up to Confijlories, and
fcourged in their Synagogues *, i. e. in their Judgment
Halls, And fo alfo Mat. xxii 34.
And that it ought to fignify fuch Confiftories
and Court' AjfemUies (which were then ufed both
in Eccleftaftical and Civil Affairs) in this Place, ap-
pears both from the 'Thing it/elf, and from feveral
Particulars here fpoken of tbefe Ajjemhlies^ which
feem to determine it to that Signification.
The Thing itfelf^ I fay, feems to require that ivc
underjland the Apoftle in this Senfe^ viz. the Exclu*
/ion of Preference of Pcrfons, For in thefe Aflem-
blies St. James condemns all Refpeof of Perfons^ and
Difcrimination of Rich and Poor^ by giving Ho-
nour according to Peoples ^talities \ which was
Unlawful only in Judicatures^ but is a D«/;y in Con-
verfation and common Carriage, For it is an Apof-
tolical Precept^ to give Honour to whom Honour is
due^ Rom. xiii. 7. And thofe Servants who have
believifjg Mafters^ are forbid to withdraw any
Thing of their worldly Refpcift, as prefuming
upon their fpiritual Kindred -, or to honour them
the lefs^ becaufe they are become their Brethren in
being Believers^ i Tim. vi. 2. So that altho* in
Judgment-Seats, not Mens S^mlitieSy but Caufes
only ought to be refpe6led j yet in other Aflem-
blies, a Regard may be given to their Perfons^
and it is commendable fo to do.
And feveral Partictdars here fpoken of thefe Af
femhlies^ feem to deterrnine his Meaning to thefe.
Court' AJfembliei, For the Offenders here taxed
with refpeding Perfons in thefe Affemblies, arc
faid to have a Footftool^ which belongs to Chairs of
State and Judicatures.
For
'222 Of Hindrances that keep Part III.
For fo the Apoftle expreiTes himfelf, ver, 3. Te
have Refpecf to him that wears the gay Cloathingj
and~fay unto him. Sit thou here in a good Place %
and fay to the Poor^ Stand thou there, or fit under
my Footftool. And this is a probable Intimation of
their Dignity and Authority in the Place where they
fate. For Footflooh ordinarily are Appendages
only of the Chairs of great PerfonSy who have
Power and Superiority over others, as of Princes
on their thrones, and Judges upon Tribunals.
They are faid alfo to give evil Judgment, i. c. to
pafs Sentence on the wrong Side, as he is like to
do who tries not 'Things, but Perfons, and deter-
mines from By-refpeBs, not from the Merits of
the Caufe which is to be decided. By this Refpe^
of Perfons, fays he, Te are hecoine Judges of evil
Thoughts, i. e. you give evil and preverfe Judg-
ments, ver, 4.
They are likewile faid to fafs Sentence on the
poor Man^s Caufe, without deliberating on it, or de-
bating it. 2? fay to the Rich, faith he. Sit thou
here % and to the Poor, Stand thou at a Diftance
there : * And ye are not doubtful, or debate his Caufe
in or + among yourfelves, but are Judges of evil
Thoughts, or give perverfe Judgments ; for fo
the Words are mod naturally rendred, and not, '
* So the Greek is literally to be rendered. The Words are iy
i S^tiK{i^r{\z kv iif^vjoi^i and ye have not difputed it among your-
lelves, «o/, are ye not partial in yourfelves ? By njoay of Inter-
rogation ^ as nve tranjlate it. For « is '=wont to ask a ^ejiion^
only njohen it is put firft, not ivhen it has another Word before it^
as 1^ is here. And J'uKei^iiJi in the Paflive, fignifies not ye have
made a Difference, or adled partially, n^hich is exprejfed by the
Aftive J^/etKPtueiV •' But ye have not been in doubt or diipute
about it, ^.'hich is a Signification that agrees to it ordniarily.
Forfo it is rendered. Mat. xxi. 21. Mark xi. 23. Rom. iv. 20.
James i. 6. and in other Places.
as
Chap. 4. Men jrom the Communion, 223
as we do, are ye not partial in y our f elves ^ and
Judges of evil l^houghts? ver. 3, 4. And this Jfhews
plainly, that their Re[peFl of Perfons was expreiTed
in judicial Procefs^ in giving rafjj Sentence in Fa-
vour of the Ricl\ without ever flaying to hear
the Plea^ or "joeigh the Reafons of the Poors Caufe,
They are faid in the laft Place, to trangrefs the
Law in this regarding Perfons^ and treating them
differently, according to the Difference of their
outward State and Condition. When in this dif-
ferent Carriage towards Rich and Poor^ ye have
Refpeol of Perfons^ fays he, ye commit Sin^ and are
convinced of the Law^ which plainly forbids fuch
Practice, as ^ranfgreffors^ ver. 3, 9. And this
feems clearly to reftrain it to their Court-Affem-
blies. For in Judgment there is a Law forbidding
all Refped of Perfons, Te fhall not refpeB Perfons
in Judgment^ hut ye fhall hear the Small as well as
the Great, Deut. i. 17. and Lev, xix. 15. But
there is no Law that forbids it, yea, rather, fince
St. Paul enjoins us to give Honour where Honour
is due, and dire(5ts Servants to pay never the lefs,
but rather more Reverence to their Mafters, hecaufe
they are Believers, and would not have * Confufion
introduced, but Order kept up in the Church, as
well as in other Places, there may feem enough,
not only to warrant, but to recommend it in all
other Cafes. Befides, what is flill a farther Evi-
dence of this Point, they are faid particularly
to tranfgrefs the Law in bidding the Rich to ftty
and the Poor to jiand^ ver. 3, 9. which, as a f great
Man obferves, was a Thing exprefly forbid by a
Canon of the Jews to all who fate in Judgment.
For that required in all Suits and judicial Trials
betwixt Rich and Poor, that either both floould
* I Cor. xiv, 13, f i?r. Ham. Annot. inXoz.
ft and y
» ■ J
224 Of Hindrances that keep Part III.
jland^ or hoih JJjould fit. Which is a Thing, as
he adds, that the Jews obferve at this Day in
hearing Caufes •, for there, if one prefuming upon
his Quality, takei a Seat^ the Judge prefentJy lays
to the othe^-. Sit thou down alfo.
And thus I think it appears, that the Jjjemblies,
which St. James mentions in this intricate Place,
are Court - JJfe?nhlies^ and Judicial Confftories ;
both becaufe the Nature of the 'Thing feems to r*?-
quire it^ viz, the Exclufion of all Preference or
RefpeB of Perfons^ which is taxed in thefe Courts,
but is not cenfurable elfewhere, and alto becaufe
he fays feveral Things of thefe Affemblies^ which
feem to determine his Difcourfe to Affemhlies of
Judicature, For they are faid to be fuch Affern-
hlies^ wherein is a Foot-ftool,, the ufual Appendant
to Chairs of State^ and Seats of Judgment ;
wherein Men tvere Judges of evil Thoughts., i. e.
judged wrong,, and gave perverfe Sejitence -, wherein
they condemnrd the poor Man^s Canfe iviihout de-
liberating on if^ and debating it -, wherein to rejpe^i
Perfons was forbid by a plain Law., as we find
there is a very exprefs one forbidding it \n judicial
Proceedings, but none at all, nay, rather the
contrary in all other Cafes \ and, laftly, fuch
wherein to bid a rich Man fit., and a poor Man
jland,, was a Tranfgrefinn of a Precept, as in Court
Af]h?iblics It was plainly, being an exprefs Canon
of the Jews in Judgment, By all which I fuppofe it
may appear, that judicial Confjlories are the Af
f'/nblies here intended.
Thus were Judicatures prefcribed., and ordinarily
ufed in the y\po(lles Days. St. Paul appoints the
Corinthians to cred them ; and St. James makes
mention of them as of an ordinary Thing among
them •, and that too without pafling any Mark of
Dinike upon the Courts themfelves, when he
blames
Chap. 4. Men from the Communion, '2.2.^
blames that Partiality and Refped" of Pcrfons
which the Judges fhewed therein. Thefe Judi-
catures^ indeed, were erected by their own Confcnt
among themfelves ; and were not impofed on
them by Power and Auibority^ as other legal
Tribunals are. But they ferv'd for the fame End
of hearifig Caufes, 2ix\d paffingfuch Sentence as fljoidd
take Effeol^ and pit an End to Controverjies^ as
other JiidgtJient Seats do ; fo that the Hime Thing
was done by them in fuing in their Courts, which
is now done by us in fuing in ours. In our Judgment
HalU^ it is true, where Things are managed by
Advocates, who oftentimes feek Conqiieft and not
Jujlice^ and ranfack all Refer ves of Law to
fupport an unrighteous Caufe, as long as Craft
can do it ; there is more Room for ill Arts,
which bring more Sin into our Pleadings. But
that is not a Fault infeparable from Suits^ but is
the Sin of Managers ; it lies not naturally upon the
Things but only upon the contingent Circumjiances
and Manner of doing ; fo that if we are careful to
keep it free from them, a Suit in itfelf may ftill be
innocent, and carried on as lawfully in our Coiirt?,
as it was in thofe of the Apoftles Days.
And as this Lawfulnefs of Judicial Procefs,
appears from thefe legal Courts ereded to minifier
to it in the Apoftle's Days •, fo doth it yet farther,
5. From the Praulice of our Bleffed Saviour., and
of St. Paul, who loth claimed the Benefit of it\ and
therehj plainly warranted and authorized it.
Our Bleffed Lord himfelf^ I fay, claimed the
Benefit of it. For when the Officer, in the High
Priefl^s Prefence, ft ruck him with the Palm of his
Hand^ he openly complains of the Illegality of the
A61, and expoftulates before him for a Redrefs '
theregf If I have fpoken Evil, fays he, teftify
Q^ againft
226 Of Hindrances that keep Part HI..
againft me, and hear JVitncfs of the Evil •, hut if
well^ why fimtefl tuou me ? John xviii. 22, 23.
And after him St. Paul was not afraid to plead
his own Caufc, and ferve himfelf of Law, when
others went about to ufe him with Violence, con-
trary to it. For when the chief Captain ordered
him to befeourged uncondeinnedy he pleads the legal
Privilege of a Roman^ who ought not to be treated
fo, Atls xxii. 24, 25. And when the Magiftrates
o^ Philippic contrary to a Law and Privilege, had
fcourged him and Silas ^ without any Hearing of their
Caufe ; he threatens them for it, and would not put
it up, unlefs in Compenfation they would come them-
felvei in Perfon to releafe thejn out of Prifon^ and do
them Honour before all the Multitude, ASis xvi.
36,37,38,39. Nay, \\^\x{t%2\\ wife Arts of Law
to maintain a righteous Caufe^ and when he was not
like to have Juflice done him in one Courts heprotefts
againft f/,and claims the Benefit of yf/)/(?(^/ to another.
For when Feftus, willing to do the Jews a Pleafure,
would have had him go up to be judged before him at
Jerufalem, in the IVay whereto the Jews had defigrHd
to murder him ; he anfwered, Ijtand at Cgeiar'i
Judgment Seat, where I ought to h judged ; // /
have committed any "Thing worthy of Death, I refufe
not to die •, but if there be none of thefe "Things where-
of thefe accufe me, as thou very well knoweft the
Law of the Empire is my Protedlion, and no
Man may deliver me unto them, I appeal unto
Casfar, A5is xxv. 3, 9, 10, 11.
And thus, from all thefe Confiderations it ap-
pears, that a Suit at Law is not a Thing unalter-
ably evil, 2ind unlazvfu I in itfelf -, but may very
innocently be carried on, if on Sin mixes with it to
turn it into a Tranfgrefiion. It is a Thing which
God has allowed when we have jufi Caufe for it,
and
Chap. 4. Men from the Communion. 21 J
and are guilty of no Vice in the Courfe and Conduul
thereof. For he hhnfelf has pit us into a Neceffity of
ily and has appointed the Magijl rate's Office for ity
and takes upon himfelf the juji Judgment which is
gi-ven therein ; and, when Chri(tians becam'e a
di{lin(5t Body, Courts were jet tip by the Order ofthd
Apofiles themfelves^ to miuijler to Judicial Procefs ;
and, as it fell in their Way, our Blejjed Lord^ and
St. Paul too, have fervid their own "-Turns thereby.
By all which it is plain, that a Ccurfe o{ Lazv may
fometimes be innocently ufed, fince otherwife God
and thefe Good Men^ could never have been thus
concerned about it.
But againft all this fome may urge two Places,
which feem to take away all Suits among Chri-
ftians, and to forbid all legal Defence, by requir-
ing a patient Sufferance of all LoITes and Indigni-
ties, which fhould occafion them. One is, Mat^
V. 39. in Point of Indignities ; the other is Mati
V. 40. and I Cor. vi. 7. in Point of Lojffes and
Spoil of Goods. And if both thefe muft be "fuffered
with Patience^ without any legal Defence or Right-
ing of ourfelves *, what is there left to be Mattef
of Civil Caufes, for us to fue and contend for >
Thefe Pleas feem fair, and therefore it is fit they-
fliould have an Anfwer.
One Place feems to forbid all Suits and legal
Righting of ourfelves y in cafe o^ Affronts and Indig*
mties ; and that is. Mat. v. 38, 39. 2^e have heard^
fays our Saviour, that it- hath been [aid in the LaW
of MofeSy an Eye for an Eye^ and a Tooth for a
Tooth : i. e. When any one had offered thefe Vio-
lences to them, they were allowed by judicial Pro^
cefs (this Law of Retaliation being direded to the
Judges, Exod. xxi. 23, 24.) to inflid the very
lame on them again. But in Oppofition to this,
0^2 Ifa^
22S Of Hindrances that keep Part IIL
I fa^^ unto 'jou^ rejlft not Evil,, or the evil Man *,
not only forcibly by private Violence, but alfo le-
gally by publick Procefs, for fo the Word -f" ren-
dered Refift fometimes X fignifies, and its Oppo-
fition to thefe legal Retaliations among the Jews
here imports. But whofocver /hallfrVite thee on the
right Cheek,, turn to him the other. And fo again
in cafe of Lojfes and Spil of Goods, ver. 40. If
any Man will fue thee at the Law, and take away
thy Coat, or || inner Garment ; rather than con-
tend with him for that, hazard a further Lofs,
and let him take thy Cloak §, or upper Garment
alfo. Conformable whereto the Apoftle tells the
Corinthians, that they are utterly in a Fault, in not
fuffering themfelves to be defrauded, but feeking Re-
medy by a Suit, or going to Law at all, i Cor,
vi. 7.
Now in Anfwer to thefe Places, I obferve,
1. That they are not meant literally, and ahfolutely,
of turning the Cheek to all Smiters, or yielding our
Goods to all ravenous Incroachers ; nor forbid us at
any time to ferve oiirfelves of Law, when we are
brought before 'Tribu?ia,ls, For this ouc Blejfed Lord
himfelf did, as we have feen when the Officer firuck
him before the High^Priefi ; he offers not himfelf
for another Blow, but argues againll the Illegality
of what he had received already, 7^?^;^ xviii. 22,
23. And this St. Paul did, when the chief Captain
would have fcourged him uncondemned -, he pleads
the Privilege of a Ro7nan, which ought to fecure
him from being fo hardly treated, ^^>xxii. 25.
t As, Jer. xlix. 19. who will appoint me the Time, or as
it is rendered in the Margin, convent me to plead ; ^hicb the
LXX exprefs by Yii dyji^nfrildii f^oi J Andfg fi^ain, Chap. 1. 44.
And
Chap.4« Men from the Communion, 229
And this he did again, when Fejlus would have
fcnc him to Jerufalem to be tried; he appeals to
Ga^far, and claims the Benefit of his Judgment'
Seat, where be oi/gbt to be judged, A6lsxxv. 9,10,
1 1 . They did not invite frefli Injuries, by laying
themfelves open to them -, but flood upon their
own Defence, and legally withftood them. So
that thefe Precepts, are not to be taken in the li-
beral Compafs (in which Senfe St. Paul, yea, and
Chrift himfelf too, would have been Tranfgreflbrs)
nor fo as to forbid us to ferve ourfelves of Law at
any Time when we are brought before Tribunals :
Since St. Paul, who very well underftood them,
nay, our BlefTed Lord, who to the Height fulfilled
them, have taught and authorized us by their Ex-
ample to ferve ourfelves thereof.
Nay, they do not jorhid us in all Cafes to bring
ethers before Magiflrates, and feek unto Judicatories
to right ourfelves : For St. Paul did fomething to-
wards this, in his Contefl with the Philippian Ma-
giflrates, Where, though he was an Offender
againft the Laws, yet in regard they had treated him
illegally, in fcourging him and Silas uncondemned,
againft the Privilege of Romans, he terrifies them
with their illegal Proceedings, and would not put
it up, till they compounded with him upon his
own Terms, and brought him honourably out of
Prifon, in the Eyes of all the Citizens, A5is xvi.
3^5 375 38, 39. Befides, as I have already fhewn,
that this feeking to Judicatures is fometimes law-
ful among Chriftians, is evident from the Law-
Courts in the Apoftles Days, which were prefcribed
by the Apoftles themfelves for this very Purpofe ;
it is clear, from its own Neceffity, fince there is no
living in this World, for honeft and confcientious
Men, witHout it -, from Code's h^vm^ appointed an
Officer on purpofe, the Magiftrate I mean, to take
Q 3 Care
230 Of Hbtdrances that keep Part III.
Care of it ; and from his taking a;///? Law Deter ^
mination upon himfelf, as if he were the Author
thereof. So ihzt fome fe eking imtG Courts^ and judi-
cial Endeavours to right ourfelves, are ftili inno-
cent ; and therefore all cannot be here prohibited.
As for thefe Places then, they are not meant
literally and abfolutely of turning our Cheek to all
Smitersy or of yielding cur Goods to all ravenous En-
croachers : They do not forbid us at any 'Time tc^
ferve ourfelves of Law, when others unjuflly implead
us \ nor at all Times to feek unto Magi/irates, and
implead others. But,
2. They are meant proverbially^ and only forbid
MOVING Suits in lighter Loffes and Indignities^
fuch as our Lord there mentions ; or making Law the
' Minifter of Revenge in any others which are of more
Lmportance. '
They require Patience^ and forbid MOVING
Suits in lighter Lojfes and Indignities. To turn the
Cheek to a Smiter^ is a proverbial Speech, which
denotes our cahn Endurance and patient bearing of
Injuries. And fo the afflidled Man's patient Car-
riage is exprefTed, Lam. iii. — he giveth his Cheek to
him that fmiteth him., ver. go. And to let him
that flies for the Coat., i. e. the ^ Shirt or inner
Garment, take the Cloak alfo., is a proverbial Phrafe
too (for in the Truth of the Letter, a Shirt is no
likely Matter of a Law-Sint) and fignifies an un-
contefling Sufferance of fuch fmall Loffes^ though that
may expofe us to bear fome others^ and thofe more
weighty ones. So that when our Saviour bids us
^ive the other Cheek to the Smiter, and the dipper
Garment to him that has taken away the inner ^ i. e.
to venture the inviiing him to a ySTf7//i Injury by
his Succcfs, rather than to ingage in Variance ;
His
Chap. 4. Men from the Communion, 231
His Meaning is, that in thefe, or fuch other light
Injuries, which either leave no permanent Effe5l^
or only fuch as may be borne without any great
Prejudice^ we fhould exercife our Patience^ and not
go to Law, either to recompence the paft^ or to
■prevent future Sufferings. And therefore if in thefe
f mailer Matters we enter Adlions, and implead
others, that indeed is our 6"/;/; fince here he en-
joins us charitably and patiently to bear them, and
not to commence Suits for them ; as I Tnall fiicw
more fully hereafcer in its proper Place.
And as they forbid all Suits in thefe fmaller Mat-
ters -, fo do they all Malice^ and making the Law
the Inftrument of Revenge in any others which are cf
more Importance, Te have heard^ faith our Saviour,
that it hath been faid an Eye for an Eye^ and a Tooth
for a Toothy i. e. they who had fuffe red Evil, were
allowed in Courfe of Law to return it, when as in
thefe Inftances mentioned, they had no other Be-
nefit thereby, but only the Pleafure of feeing him
fmart who had occafioned their Sufferings ; which
is properly revenging the Injury they had received,
for to revenge an Injury, is in Hatred to return it.
But in Oppcjltion to this, I fay unto you (^ that Re-
venge being the Thing there allowed, it muflalfo
in this Oppoficion be the Thing here prohibited)
refifi not Evil^ i. e. in any kind of Refiffance, which
is revenging it as they might: But whofoever floall
fmits thee on the right Cheeky turn to him the other ^
Sec. i, e. Be readier to fuffer another Injury, than
fpitefully to commence a Suit, or in any fort to
revenge that which is received already, ver, ^S^
39, 40.
As for this Place in St, Matthew then fit forbids
us not to defend ourfelves by Law in any Cafe, nor
in all Cafes, to bring an Aulion^ and implead others.
But ic only forbids Suits in ligljter LoJ}}s and Indig-
0^4 nlties^
232 Of Hindrances that keep Part 111.
7nties^ fuch as our Lord there mentions, and making
the Law the lnftru7nent of Revenge in weightier
Mailers.
And the fame is to be fald of that Paflfage of
St. Paiil^ I Cor, vi., where after having taxed both
the Sin and Scandal of impleading each other be-
fore Unbehevers, he adds moreover : Now there
is utterly a Fault among you^ hecaufe ye go to Law
one with another, JVhy do ye not rather take JVrong ?
V/hy do ye not [uffer your [elves to he defrauded ? ver.
7. In which Words the Apoftle doth not fpeak
as a PabUfher of a new Law, but only as a Teacher
and Monitor of what his Lord and Mafter had
taught before. And the Words are not to be
taken in their utmoft Latitude, more than the
forementioned Words of our Blefled Saviour were,
or made to forbid this Way of legal Defence of
one Chriftian againfb another, univerfally and in
all Cafes : But they are to be reftrained to little
Caufes, as a Prohibition againft Litigioufnefs, or
running to L^w, as the Corinthians then were
wont to do, for li'ght and tolerable Injuries.
This Littlenefs of their Caufes^ he taxes, ver. 2.
If the IVWld fhall he judged hy you, are ye iimvorthy
to judge the fnallcjl Matters ? or, according to the
more literal Rendring, * in thefmallefl Judicatures,
f. e. in Courts fet up for hearing or determining
fmall Caufes ? And he refers to it again, I conceive,
ver. 4. when he fends them for Arbitrations and
Decifions of the Dilrerences then current among
them, to thofe who are leafi cfieeined in the Churchy
i.e. to thofe of the leaft Note, not in the Rank
of Chridians, but f in the Rank of Judges, or to
fuch inferiour Courts, or Arbitrators, as fet to
hear and decide the loweft or flighted Matters.
in he.
And
Chap. 4. Men from the Communion* 233"
And indeed thefe Corinthians^ whofe Law Suits he
here condemns, feem at that Time to have been
very hcigious, and apt to quarrel, or go to Law
on fmall and (lender Pretences. The Apoftle
taxes them for their Contentioufnefs in his two
Epiftles to them. And in this Place he reproves
them, as Perfons who were ready to make ufc of
Law, not only to redrefs Injuries, but alfo to
commit them, and who were neither willing to do
Right nor to take Wrong. Inftead of juffering
'jour [elves to he defrauded^ faith he, je do Wrongs and
defraud^ and that jour Brethren^ ver. 8. So thac
among thofe Perfons, going to Law was utterly a
Faulty being ordinarily on fuch Accounts, as were
too light for the Hearing of Courts or Umpires,
and fhould have exercifed their Chriftian Charity
and Patience. Indeed if we take away Suits for
tolerable Injuries, and for Gratification of angry
Paffions, we Ihould cut off the greatefl Part of
thofe Caufes which are wont to trouble Courts,
and to divide Neighbourhoods ; and the ordinary
State of Chriftians, would be a State of Peace and
Patience, and Suits would become rare Things
among them. And this Reftraint and Inhibition
of Suits at Law, viz, the Prohibition of going to
Law ordinarily, by the ufual Latitude of Speech
in moral Rules and Maxims, which are uttered
indefinitely, though they be intended only for the
moft Part, may be call'd by an indefinite Speech,
not going to Law^ as St. Paul calls it in this Place,
ou not refifting Evil, as our Bleffed Lord was
pleafed to exprefs himfelf when he fpake thereof.
And in this Senfe it might be faid of the Primi-
tive Chriftians, as Athenagoras doth, that * when
their Goods were taken away by Violence^ they did
Athenag, Legat. /. 12.
mt
234 Of Hindrances that keep Part III.
ml go to Lazv forRjdrefs, becaufethey did not do ic
for any tolerable Injuries, which made up the
Number of Adtions that troubled the Courts, and
were the common Caufcs of Suits to others.
Befides which, the greatell Part of the Violences
they fell under, were Loiies for their Religion,
which the Heathens took Occafion to offer and put
upon 'em^becaufe they were under a general Odium,
and inftead of punifhingtheMagiftrates, might be
willing to connive, or fometimes to encourage what
was done againft them ; whicli Sufferings coming on
on them for his Caufe, and with fuch Countenance
both from Courts and Rulers, they did not feek to
redrefs them by Law, but bore them with Pa-
tience, and trufted to God for their Recompence.
As for thefe Places then, which feem to forbid
Suits, either on LoJ/}s or Indignitks^ they do not
forbid them ahfolutel)^ and in all Cafes. They
only forbid us to fly to them in fmaller Matters,
fuch as our Saviour mentions ; or to make them a
Means of Revenge in great Ones, So that there is
ft ill Room left for Suits at Lavo in Cafe of greater
Injuries ; which, although all good Men may
and will feveral Times put up, without feeking a
legal Redrefs, when by fuch patient Sufferance
they can ferve the Purpofes of Piety and Prudence:
yet, when the Affertion, or Profecution of their
own juft Rights therein, is of confiderable Account
to themfelves or their Families, or is fit and re-
qaifite for wife and good Ends ; they may fafely
call in the Help of Law to indemnify themfelves,
and feek to Couts without any Offence to God, or
Wrong to a good Confcience.
And thus it appears, that Suits at Law are not
finful in themfelves, but may lawfully be ufed, if
there is no Unlawfulnefs in the Ground, and Way
iff Mann-'^rn^:}!!, The Thing itfeif has no Sin in it,
and
Chap. 4. Men from the Commnnio?i, 235
and fo may be innocent, if we take Care that no
other Sin doth adhere to it. So that barely to try
a Title, is no Matter of any Man's Account, nor
has any Oifence in it all.
But although Suits at Law are not thus unlawful
in themfelves, but may fometimes be innocent :
Yet as I faid,
2. They are our Sin^ a?2d a Matter of our Ac-
county when they arc either enter"* d upon an unjujliji'
able Ground J or are carried on by a finful Manage-
ment.
I. I fay, Suits at Law areourSin^ and a Matter
of our Account^ when they are begun upon an unjujii-
Jjahle Ground,
It is not every Caufe that ufually begets it, which
can warrant and juftify a Law Suit before God,
For fometimes Men are led on to it only by Re-
"jenge^ when they have no lading Damage to be
repaired, but feek only their Brother's Smart, and
to be even with him who occafioned theirs : And
then the Suit muil needs be unlawful, having a Sin
at the Bottom of it. And at other Times, when
there is a real Damage^ yet it is fo trivial^ as that
the Making of it up will not countervail the Evils
and Temptations of a Suit : and then it will be
finful dill, as wanting a Ground of fo much
Weight, as can bear the Burthen of it. For a
Trial at Law^ befides its being a coftly and painful
Thing, is alio a very perillous State, and a dan^
gerous 'Temptation. It will be fare to put the Perfbn
whom we fue, to much Trouble and PaiiiSy in
colle cling and examining Evidences, preparing Wit-
neffes, informing Advocates, and attending Courts,
which is Toil in itfelf, and an Hindrance to bet-
ter Bufmefs ; and in the whole Courfe and Con-
duel of it, it will put him to confiant Charges and
Expence, And it will be a State of great Tempta-
tion^
236 Of Hindrances that keep Part III;
iion^ both to him and to ourfelves^ infnaring us, un-
lefs we are very circumfped to prevent the fame,
into covdom Wijhes^ or Delays of Jufiice^ or vexii'^
tious Arts^ or uiicharitahle Surmifes^ and revengeful
^hoiights^ or deceitful Stiggeftions and Falfijicatiofis^
hypocritically clifguifvig the Weaknefs of our own
Caiife, or iinreafonably aggravating the Flaws of
our Adverfarics to our own Profit and his Pre-
judice, and the like. Thefe Sins are ever be-
fore Men whiift a Suit is depending •, they have
conftant Opportunities for them, and are perpe-
tually provoked to them ; and it muft be 2i great
Condu5i and Proofs both of their Skill and Care,
that mull preferve them from being intangledand
ingaged in them. And (ince there is fo much Toil
attending a Law Suit, fo great Charge occafion^d by
it, and fo 7?iany Temptations and great D anger s,
both to our own Souls^ and our Brother^s, laid in
the Way thereof ; it muft not be a light Thing,
but a weighty Caufe indeed, which can over-balance
all thefe Confiderations, and juftly draw us to
commence it.
But in this Point to be more Particular. Suits
are unlawfully entred, when they are begun,
either,
1. For Revenge, and not for Reparation of Da*
mages. Or,
2. When for Reparation only of finall Things^
which cannot cmntervail the Evil and Hazard of a
Suit, but ought to exercife our Patience and Forgive-
nefs, and fo he put up without Recourfe to Judicatures,
iji. I lay. Suits are unlawfully entred, when they
are Vindictive, not Reparative, and are begun only
for Revenge, noi for Reparation of Damages. And
this they always are, when they are commenced
cither again ft infolvent Perfons-, or upon fuch Words
find Act ions again fi others^ for which y befides Cofls^
m
Chap. 4. Men from the Commimion. 237
710 Da?nages that are valuahky are like to he allo^v-
ed us.
They are not reparative^ but vindinive,v/hcn they
are commenced againft infolvent Perfons, When we
fue a poor Man, who cannot pay what he owes, or
recompence the Wrongs which he has done us, it is
not that our own Sore may be heaFd, but only
that his Smart may be wrought by the legal Pro-
cefs. For the Law doth not make him coin Mo-
ney who has it not, but only forces him to pay it,
who has it, but will not part with it. To put a
Beggar in Prifon, and run him out at Law to th^
utmoft, is not the Way to put Money in his
Pocket ; fo that when we have to do with fuch a
Perfon, it is only Revenge upon him, and not
the Compenfation of our Lofs, which we can pro-
pofe to ourfelves thereby. If we go to right our-
felves by the Law then upon an infolvent Man,
we go only to return the Hurt which he has done,
and to be even with him. And this is a great
Inftance of an hard Heart, and a fpitefid Spirit ;
and is quite contrary to that brotherly Kindnejs^
Compajjion, and Forgivenefs, which how u7iworthy
foever he may be of it, yet, fo long as the Miferj
of his Cafe requires it, God has enjoyn'd us to ufe
towards him. It is exadly to deal with him, as
the wicked Man did with his infolvent Brother in
the Parable, which provoked God to return the
fame Rigor upon his own Head again. For when
be owed his Lord ten thoitfand Talents, he freely
forgave him that great Debt^ becaufe he was 720t
able to pay it. But when his Fellow-Servant, who
ewed him only an hundred Pence, could not tender
down that fmall Sum when he demanded the fame,
he (hewed nothing of that Compaflion towards
this poor Man which God had fhewn towards him,
but laid Handi on hi?n^ and caft him into Prifon till
Payme}it
238 Of Hindrances that keep Part III,
Payment ftiould be made. Rut when the Fellow-
Servants told this to their Lord, he refolves to deal
with him in his own Way, and ftridly exa5fs that
Debt, which odierwife he intended freely to have
acquitted, delivering him, as he had done his Brc"
ther, to the Tormentors, till all fhould bedifcharged.
And y^? Ukewife Jhall my heavenly Father do to you,
fays our Saviour, if ye from your Hearts forgive not
every one his Brother their Trefpaffes, Mat. xviii.
ver, 24. to chap, ip.
And what 1 have here faid of infolvent Perfons,
has Place likewife more or lefs,according to the De-
gree of their NecefTity and of our Ability, in others
whom we are obliged in Charity to fpare. A good
Chriftian mud be a charitable Perfon, who mud
avoid doing, not only an unjuft, but alfo a rigor-
ous and hard Thing. And in righting of himfelf,
he muft confider, not only what fatisfies his own
juft Claims from others, but alfo what fuits with
his Ability and Chriftian Obligation of (hewing
Companion tov/ards them. And therefore in le-
gal Seifures and righting himfelf on thofe, who,
tho' not perfedlly infolvent, are yet very necefli-
tous, a good Man will not be hafty in going to
Extremities ; nor, when he doth, will he take
all away from them, and neither leave them
Cloaths to wear, nor a Bed to lie on. He will
deal with them with Moderation and Tendernefs,
and have a due Regard to the Supply of their
Needs, as well as to the Satisfadion of his own
Claims. Being put to right himfelf upon the
Needy, he will look upon it as a Call from God
to Charity, and make companionate Abatements,
more or lefs, according as he has mofe or lefs of
that noble Difpofition, which in Tendernefs for
others, as St. Paul fiys, feeks not her own, i Cor,
xiii. 5. and according as his ov/n Ability, and the
Degree of their Necefiity may require. Buc
Chap. 4- Men from the Communion, 239
Bun if they are commenced againft refponfible
Perfons, they are not r t'par alive ^ but vindicliv*
ftill, if they are upon fiich Words or Aullons^ for
ijohich belides Cofts^ no Damnges that are valuable
are like to be allcwed us, A great Number of
Suits are for ahufive TFcrds, or a Bex on the Ear^
or other trivial Matters, which leave noferma-
nsnt ill Effecls^ but if our Faffions may be with-
held from eftimating them, pafs oil without
making us the worfe^ or doing us aivj Prejudice,
And in all thefe, fince there is no Damage that
(licks to us, there is no Need of any Reparations.
So that if we begin Suits, it is not to indeinnify
ourfelves^ but to be vexatious^ and affiiSl others
who have affli^ed us, wherein confifts the very Na-
ture of Revenge,
And this is always unlawful, and mod exprefly
forbidden to all us Chriftians : To the 7^ wj, in-
deed, it was allowed m the Old Te/lament : For
they were permitted to return III for III, and to
demand an Eye for an Eye, and a "Tooth for a,
Tooth, when thereby their own loft Member was
not reftored, but only their Adverfary's was fent
after it, and, bating the Pleafure of Revenge,
they reaped no other Benefit by it, Mat. v. ^^,
But this is moft ftridly forbidden to all us Chrif-
tians in the New Teflament. For we are taught to
recommence to no Man Evil for Evil, hut to over^
come Evil with Good, Rom. xii. 17,20, 21, .
to forgive ihofe that trefpafs againft us, i. e. not to
return their injurious or hard Ufiige, as ever we
exped Forgivenefs of our own Trefpajfes at God*s
Hands, Mat. vi. 12, 14, 15. And particularly in
Oppofition to this going to Lazv for Revenge, our
Saviour forbids us judicially to refift the evil Man,
as has been (hewn, /. e, in Courfe of Law, to re-
turn the Evil oa him, as by Virtue of that Rule,
an
240 Of Hindrances that keep Part III.
an Ey for an E\c^ &c. the Jews did : But, in-
ftead of that, by the Phrafe of turning one Cheek
to h'wi who has jlruck the other ^ he requires that we
patiendy fubmit, and fit down under it, Mat, v.
38, 39, 40. ^
This then is the Jirjl Thing which God requires
to the Lawfulnefs of all judicial Trials, viz, they
m.uft never be vindiclive but reparative^ and we
mufl: not fue another in order to his Smart and
Prejudice^ but only to heal or fecure our own [elves ^
either by holding the Goods which he claims from
us, or by rej^airing the Lofs^ which he has occa-
fjoned to us.
2. Suits for Reparation of Lojfes are unlawful,
when the Reparations are only of fmall Things^
which cannot cou7itervail the Evils and Hazards of a
Suit, but ought to exercife our Patience and For-
givenefs, and fo be quietly put up without Re-
courfe thereto.
In the Courfe of fecular JVifdom, indeed, which
looks only to fecure the Concerns of this World,
when Men are rich or potent, and have Wealth
and Intereft enough to go thro' therewith, the
frnallcft Affronts or I}?fring??ient of their jufl Power
and Privilege^ are often- times efteemed a fufficient
Occafion of a Law-fuit, For thereby they think
they flop the fir ft Breach in their own Right, which,
if it be fuffered to be once made, as it is in the
Breach of a PFater-Bank, or a fortified Wall, it is
after that a much eafier Thing to widen it. They
cJjcck an incr caching Humour in the Bud, before it
has got Heart, or Ground enough to make a
greater Conteft. And they fliew the World that
they are not of a f elding 'femper which will be
wron^d or baffled \ and thereby ftrike an Awe,
which will keep all others from attempting them,
and purchafe their own Quiet. Upon thefe, or
fuch
Chap. 4- Men from the CiOmmiinion, 24?
fuch like fecuLir Max'iim^ when nothing but the
Intereft of this World guides Men, they many
Times conclude that the flightefl: Wrongs are not
to be put up ; and therefore, when in any trivial
Thing their Right is invaded, they betake them-
felves to Courfe of Law, for Maintenance and Vin^
dication thereof
But in Religion the. Cafe is aker*d. For that
feeks not only what is fit to fecure ourfelves^ and
maintain our worldly Rights-, but what is fit to
maintain an univer-fal Innocence^ and to fliew Cha-
rity towards others. Its main Work lies in lefTen-
ing the Love of this World, and making us eafy
to part with any Enjoyment of this Life, when it
becomes inconfiftent with any Duty, and in-
dangers our Paflage to a better. And therefore,
altho' fecular Wifdom would^ perhaps, fometimes
advife us, yet will true Religion altogether forbid
us to go to Law for trivial Lojfes. For a Suit at
Law^ as I have noted, will put our Adverfary to
great Coft and Pains \ and fince in Chriftianity he
is our Neighbour and our Brother^ this we ought
not to do for little Things, whereby we n:iall not
gain near fo much as he lofes -, for this is not accord-
ing to the Commandment, to love him as ourfelvcs^
Mat. xxii. 39. Nay, it will h^2L great Snare both
to his Virtue and ours ; for altho* it be no State of di-
re^ Si?2^ yet it is a State of very dangerous Temp-
tation, there being fo many Ways to offend while
a Suit is carrying on, and it being fo very hard to ,
avoid them without great Condu6l and Circum-
fpedion. And this alfo we ought not lightly to
caft either in the Way of our own Souls, cr of
our Brother^s, Yea, we y^<3// not do it, if we have
any of that tender Love and Care for Souls which
ChriJ} has fhew'd, and which he requires us to
fliew, when, upon a Profpc(5t of faving them, he
R commands
«4^ _ ^f Hindrances that keep Part 111.
commands us not only to hear a Reproach^ or to
part with our Subftance^ but even to lay down our
own Lives for others^ i John iii. i6.
Thus, when the Damages to be repaired are
but of f7nall Account, and the Trouble and
Charges of the Suit will take much more from him
than we are like to get by it ; out of our tender Care
of all Perfons^ whom God commands us to love
as we do our/elves •, and out of our Love to each
ether'' s Souh^ and a Defire to keep both ourfelves
and them from dangerous 'Temptations^ which would
rob us of our Innocence (a Thing that ought not
to be hazarded for trifling Regards) we ought
patiently to hear the Lofs, and not feek out by Law
to redrefs it. And this, as I have intimated, is
what our Saviour has exprefly commanded. Mat. v.
If one fmite thee on the right Cheeky which is a to-
lerable Affront, turn to him the other alfo^ or cx-
pofe thyfelf to be fmitten again, rather than refill
it judicially. And if any Man fue thee at the Law^
to take away thy Coat^ or inner Garment, a Thing
that may eafily be fpared, hazard an higher Lofs,
and let him take thy Cloak alfo^ rather than fue to
regain it, ver. 38, 39, 40. So that rather than
fue to recover little Matters, and enter Adlions
for fmall Reparations; we muft be content to
want them, and fit down without any Repairs
at all.
And. in rating, when Things are thus little
and frivolous^ we muft not judge by our own
Pride and Pajflons^ which count nothing little,
but aggrandize every Affront or Injury that is
done to our own felves : But by the Reality of
1'hi?igs, and according as we ourfelves fliould judge,
were we humble and difpafTionate, or as they
would be judged of by other holy and indifferent
Pafjm, Our own Pride^ and the Opinions of the
Worldy
Chap.' 4. Men from the Commmm, 24.^
Worlds would whifper to us, that every Trefpafs
againft us is intolerable^ and deferves a Frocefs\
every Imputation of a Lie^ a Stab ; and every ac^
tmmble Affront^ a Suit at leaft^ if not a Chalkiige^
But Pride and Paffwn^ and the Opimom of the
World, mud not be our Counfellors : For we re-
720unced thenm at our Baptifm, when we were firfl
made Chriftians ; and if we would pleafe God,
they mufl not fway us, but ought daily to be
mortified ^.ndfubdued in us. And fince they are fo
much oar Sin^ and fo diredly againft our baptifmal
Vow and ProfeJJion ; we muft not think to excufe
6urfelves for going to Law on little Lojfes and hi-
dignities^ by faying they feemed great according to
their Reprefentation of diem. In judging then
what are little Things, we muft not be governed
by our own Pride and Pajftons^ but by the Reality
of things y and the Judgments of difpajjionatey
humble Perfons. And this our Lord plainly fhews,
by fetting down a Bo:^ on the Ear^ (which in
reality doth no Hurt, nor leaves any permanent
Effedl behind it) among thofe light Indignities
which otight not to be a Matter of a Suit, though
every where the Pride and Pajfions of Men, and
particularly at that 'Time the Haughtinefs of the
Jews^ thought it a great Thing, which Ought by
all Means to have Satisfadion made for it. For
this,, as a * learned Man obferves, was their Rule
about it. Doth any Perfhn give his Neighbour a
Box on the Ear ? let him give him a Shilling, yea,
fays Rabbi Judah, a Pound ♦, or if it were upon the
Cheek, let him give him two hundred -f Zuzes to
make Amends for it » Nay, if he give him another
Box, be ottght to give him four hundred to recompence
* Dr. Lightf. Hor. Heb. in Mat. v. 39*
•f i. c. in Englifh 0/«, 6 /. 5 j.
R 2 ' jV,
244 Of Hindrance that hep Parting
i/. So great did they think the Indignity to a
Jewijh Maiu efteeming all their own Nation^ as
he obferves from Maitnonides^ even thofe of the
moft beggarly Condition^ to he Gentlemen^ becaufe
they were all the Children of Abraham.
And thus it appears when a Suit is unlawful
upon this frji Account, viz. its e?2tring upon an
unjuftijiahle Ground. For fuch it is in all Cafes,
when we bring an A6lion only for Revenge^ and
not for Reparation of Damages ; or when for the
Reparation of fuch y^«^//T'/6i;7g5, as ought not to
expofe us to all the Evils and 'Temptations of a
judicial Procefs^ but to exercife our Patience and
Forgivenefs ; which Smallnefs of Things is to be
rated, not by Mens Pride and Paffions^ which
efteem no 111 fmall that is done to themfelves, but
by the Reality of Things^ and the Judgment of
humble and diftajfionate Perfons.
And this holds true, not only in Lofles and
Indignities offered to ourfelves\ but alfo in the
Cafe of fmfl^ when they are offered to others who
are committed to our Care and Guardianfliip. For
when Suits are finful^ as we have feen they are in
the Cafe of Revenge^ and of lifter Affronts and
Injuries^ which Chrift commands us not to redrefs
by Law, but to bear with Patience : I fee no Dif-
ference, but an equal Unlaw fulnefs^ whether we
fue upon our oz^n^ or upon their Accounts. For
furely our taking of a Trufi^ doth not ingage us to
difohey our Lord, or do any evil Thing j but only
to do all that for our Charge which we can do for
them, as good Chriftians and honeft Men. And
therefore in lighter Matters, when Suitsare finful,
v/e may no more fue for them, than we can tell a
Lie, or fwear an unlawful Oath, or over-reach in
their Caufe, or be guilty of any other Tranfgreffion,
If they were come up to aft in their own Namc^
in
Chap. 4. Men from the Comniunion. 245
in thefe Cafes 2i judicial "Trial would not be lawful',
but a Sin in them : And where they themfelves
could not fue, we muft not think that we^ who
adl only as their Proxies and Reprefentatives^ may-
do it for them. If thefe Loflcs and Indignities,
which are fhewed to them, were offered to our^
felves^ we ought not to commence an Action, but
to be patient under them ^ and they havenoRea-
fbn in the World to think us wanting either in our
Trujt^ or Friend/hip^ when we do all that to the
utmoft in their Cafe, which we durfl do in our
own.
So far then a£ Suits are finful^ and the putting
up Injuries without entring Adlions for Reparation
thereof is a JiriM Duty^ as it plainly is in cafe of
ligker Loffes and Indignities ; it equally obliges us
in "Trujl for others^ as in our own Bufinefs. Where
it is no Duty^ indeed, and where a Suit is not a
Sin^ though Forbearance might fhew a greater
Height of Chriftian Patience and Perfedion, as it
is fometimes in the Cafe of greater:^I}iJHries^ there
is a Difference ; and though it were commendable
ftill to refrain in our own Cafe, yet it is not in
theirs. In the former Inftances, to forbear is a
necejfary Point, having an exprefs Precept for it ;
and necelTary Things may be done for them by
thofe who reprefent them, without their own Con-
fent and Approbation. But in thefe Cafes where
it is no Sin, to forbear is no necejfary Duty^ but a
"voluntary Aol : And it is no Part of oar Trull to
perform voluntary Heights, and unrequired Gene-
rofities at their Coft ; but if thefe be done, they
muft be left to themfelves, when, by making it a
Matter of their own Choice^ they themfelves may
have the Virtue,, and the Reward of it. So far
then, as the putting up an Injury without a Suit is
Xiofiri^l Buty^ but only 2i Free-will Offerings and
R 3 a
t^f> Of Hindrances that hep Part III;
a voltintar'j AEl^ it mufl not be done in their Cafe ;
though it were much to be commended in our own.
But when Patience is a Duty, and Suits 2iVtfinful^
whether it be ;/6^/> Concern, or ours^ it matters not,
for both are eq^iial. We muft ht faithful to our Lor d^
and obferve the Duties o^ Patience^ Peace^ For-*
givenefsy and all other Laws of God, in adling for
others as well as for ourfelves. So that when there
is no judifiable Ground of Suit, we muft abftain
from it, whether it be for puhlick or private Ends,
whether it be only our Charge^ or we ourfelves that
are concerned therein. And this I have noted for
the Ufe of thofe, who, I think, are much out in
this Point. For there are feveral, who would,
or at leaft pretend they would bear much in their
own Bufinefs^ who will bear nothing at all, and yet
think they are not litigious^ in commencing Suits
for every Trifle, v/hen they are in Trufi for others.
But as fome Suits are thus unlawful ^ becaufe
they are upon an unjufiijiable Ground ; fo, when the
Grounds are good^ are others unlawful,
2. Becaufe they are carried o/i by a finful Ma-
nagement,
A Suit at Law is a very dangerous St ate ^ and has
firong "Temptations to feveral Sins accompanying it;
And if, when there is jufi Caufe for it, any of
thefe are incurr'd in the Management thereof, it is
our Sin ftill, and we fhall be put to anfwer for it, '
To fhcw what thefe are, and when Suits are un-
lawful upon this Account, I obferve, that when
we have an A(5lion againft any Man, we muft for
all that look upon him as our Neighbour^ and love
him as ourfelves^ Paying him all that Jujiice, Peace,
and Charity^ which are due to all Perfons. And
this is hard to do, when Men purfue any Contro-
^d-r/z^j wherein their Intereft is concerned ; efpe-
cially, when they are publicky ar)d, if they do not i
fuccced^
Chap. 4. Men from the Co7nmunion\ i\f
fucceed, the Eyes of the World look on to fee
them worfted, as it is in Law-Suits. For then
Conquejl is the End which is ordinarily fought,
and in Profecution of that. Mens Paffions generally
are ingaged ; and hotb thefe are oppofue to the
Love of others^ and feek only to pleafe oiirfelves,
and fo pufli us on to tranfgrefs this great Law of
Charity m feveral Inftances. Where Conqueft is
the End, there is much Emulation and Strife to
gain it 5 and where Envy^ or Emulation * and
Strife is^ faith St.James, there is Confufw?!, a?id every
evil fFork^ James iii. 16. And vjhtre Pa//i on is
high, and Anger is once moved, there a Lazv of
Love is not like to be obferved ; for, as the fame
Apoftle fays, the Wrath of Man worketh not the
Righteoufnefs of God, James i. 20. And fince
Law-Suits generally have both thefe attending
them, they do too often lead the Litigants, God
knows, into many Breaches of y/^7?/V.?, Peace, and
Charity towards each other, particularly into thefe
following :
If their Caufe is had, they ufe Belays to tire out
their Advcrfaries ; they feign Pleas to gain Time
for themfelves, and infifi upon Punclilio^s in his
Proceedings, wholly foreign to the Merits of the
Caufe, to make him begin all afrefli, and hunt out
all Referves of Law to prolong the Suit, and fufpend
the Sentence. And this, befides its being moft op^.
pofite to Love and Brotherly- kindnefs, and being a
Courfe mofl; uncharitable and vexatious, is alfo a
moft unjtifl Thing, being a doing JVrong as far as
in them lies, and endeavouring, what they can,
CO put an Hindrance and Stop to Juflice,
And whether it be^Wor had, they generally
incur many Sim in purfuing their Caufe, and fall
R 4 . into
24^ Of Hindrances that keep Part IIL
into fundry Inftances of lytjujlice and Uncharitahk'^
nefs to fucceed in the fame.
' They have a lo}igr,ig Befire to overcome^ and to
have the Verdidl pafs for them, be it Right or
JVrong -, which is coveting other Mens Goods, againft
the Law of the tenth Commandment, Exod, xx.
17. And this difpofes them to judge all in Favour
of their ^'«x'/7 Right, and to fret and 7nurf?iur when
they have loft the Verdi6l, and to fufpe^i ('if not
co7nplain) of hijuftice in the Judge and Jury^ who
were concerned therein , againft the plain Duty
of Patience, Reverence to Governors^ and meek
Suhmijfwn under Judgment.
They v/atch their Opportunity to take Advan-
tage of their Adverfary's Over 'fight, or to bring the
Trial on at a Time when he doth not expe^ it, or
is unprepared fox it \ which is not only againft the
great Law of Charity, that, as St. Paid faith, feeh
7Wt her own at other Mens Hurt, i Cor. xiii. 50
but alfo againft Jujlice, which forbids defrauding,
or going beyond our Brother in any Matter^ when we
tan over-reach and cut-wit him in the fame^
I ^bejf. iv. 6.
They fuggeft falfe Pleas, or fupply Circum-
fiances out of their own Heads in favour of their
own Caufe, and, when a little more would do it,
ftretch beyond the Truth, to help out an Evi-
dence, and make the Matter full to ferve their
Purpofe ; which is clearly againft the Duty of
Simplicity^ and fpcaking the ;plain Truth with our
Neighbour.
They have an inward Hatred againft their Ad-
verfaries, which makes them envious at any Good,
and glad of any III 'that doth befal them, efpe-
dally in the Procefs of the Caufe, and which
renders them apt to Jurmife ill^bings of them, and
4^fcime them as often as they can find a fit Occafion
fo
Chap. 4. Men from the Commimion. 249
io to do, and to watch all Opportunities of being
revenged upon them, and to burft out into Anger
and exafi>erating Carriage^ Strife^ and Variance^
Clamour and biiler Words againfl: them, upon any
the leafl: Provocation All which are diredly
contrary to the great Duty of Love and Charity,
which rejoices with them that do rejoice, and ivecps
with theni that weep \ Rom. xii. 15. v^\\\d\ [uffers
long and is kind, which thinketh no Evil, i Cor.
xiii. 4, 5. which renders Good for Evil, Rom. xii.
j7, 21. v/hkh puts away all Bitternefs, andWrath^
and Anger, and Clamour, and Evil- fp caking, with all
Malice, Eph. iv. 31. and ingages us, fo far as ic
is pojjihle, . and as much as in us lies, to live peaceably
with all Men, Rom. xii. 18.
Laftly, They love to be vexatious, and cut out
Work for their yldverfaries, deferring a Trial feve-
ral Terms for no other End, but to make them
throw away both their Money and Pains in at-
tending to prevent a Surprife *, or putting them to
prove needlefs Things, which influence not the
Merits of the Caufe •, or infifting on every Fetch
of Law, that may be an Hindrance in their Way,
though it is no way necefTary to the main Bufinefs*,
or ftudying other mifchievous Arts of creating
them. Trouble, and being vexatious ; which is
abfolutely againfl: the loving of our Neighbour as our-
felves, and having a Brotherlykindn.cfs, and doing
Good as we have Opportunity to all Perfons, Gal.
vi. 10. and is that very Sin which St. Paul men-
tions, and which he exprefies by TVickednefs or
Mifchiev^ciifnefs, i, e. a Studying to do Mifchief, and
make ^ Work for others, Rorn, i. 29.
Thus, to mention no more, are all thefe Pro-
longations of Suits, and Delays of Jujlice, thefe co-
* Tlovn^let 0 Ik it^a^JKim els liven vta^cl «?» ot/7?'« ttov©-
VCtGUS-
i^o Of Hindrancei that keep Part Illi
vetous Dejires, and J^s of Impatience^ thefe ^rls of
Circumvention and going beyond our Adverfaries^
thefe deceitful Suggeftions and Falfifications in Plead;-
ings^ thefe mifchievous and vexatious JVays^ this
Hatred^ Envy^ Evil-fpeakings and Surmijes^ Anger^
BitternefSy Strife Clamour^ Revenge^ dzc, which
are fo ordinarily the Concomitants of judicial
Caufes, molt unlawful and forbidden Things ; fo
that whenfoever we have any Suits depending, we
fin in them, if any of thefe do intrude and mix
therewith. A judicial Controverfy that is begun
upon ajuftifiable Ground, will not be innocent if
it is carried on by fo unjuflifiable a Management.
And therefore to clear our Gonfciences in all legal
Trials, we muft take care, not only that, after all
ether Means of righting ourfelves have fail'd, the
Suit be commenced for a "Thing of Weighty which
is zjuftifiahle Ground •, but alfo that it be purfued
in Ways of all this Juftice^ Charity^ and Feace^
which makes a jiijlifiahle Management, For it is
not enough that the Caufe be good, ynlefs the
Manner of maintaining it be good too.
This, I muft confefs, is an hard Point, becaufe
in managing a Suit we are in the Way of fo many
Sins, and meet at every turn with ftrong Temp-
tations, which muft needs very much endanger us.
For all the Way thefe Sins lie before us ; fo
that unlefs we have a conftant Care, we (hall ftep
into them. They generally ferve our Ends, and
fet on the Caufe ; fo that we are ftill under a
Temptation to them. And, what thro' our own
Intereft and Defire of Conqueft, what thro' the
Oppofition which is made, unlefs we are very
circumfped, our Paflions will be engaged ; and
then, more or lefs, we fliall be hurried into the
Commifiion of them. So that if no Suit be inno-
cent where the Ground is good, except all thefe
Sins
Chap'. 4- Men from the Cmmuniofi. i^i '
Sins be avoided in the Management ; it will be a
very hard Thing, may fome fay, to fue inno-
cently, and appeal to Courts at all.
This, indeed, is very true, and I am ready to
confefs fo too. For though fome even temper* 3,
Men, who are endowed not only with great Good-
nefs^ but alfo with great Difcretmi and Government
of theinfelves^ may do it with fomeEafe, and not
find it ver^ difficult ; yet are thofe Men very few
in Number, who are fo well fet out, and qualified
for an irreprehenfible Management of Law Suits.
But ordinarily it is a very difficult Talk, and there
is great Danger of offending God attending the
fame. For I think there is hardly any thing, that
fhews more the Conduoi and Gocdnefs of a Man,
than to be able to keep innocent whilft he is put
upon contending, and fo to manage a Su'it^ or
other Conteft^ as that his own Confcience fliall have
no Caufe to accufe or conde77in him for it when he
has done. But then the Effe6l of this can be no-
thing elfe, but that Men be v^ry Jlow in coming
to a Suit at Law ; and very circiimfpeB in all they
do, when in a Thing of Weight, after other
Means have been tried in vain, they cannot avoid
it. It muft make ihtmjlow in. coming to it, I fay.
And this, befides its quitting them of the Ha-
zard^ will, I believe, make alfo for their Eafe ;
for they will generally find lefs Difficulty in hearing
their Lofs^ than in keepingthef?ifelves innocent^ whilll
they feek judicially to repair it. But when the
Thing is of fo great Weight, that a Suit cannot
well be avoided ; it muft make them very cir-
cumfpedt and watchful over themfelves all the
Time it is going on, left they incur any of thcfe
Sins in Purfuit thereof The Greatnefs of their
Care muft anfwer to the Greatnefs of the Danger,
fo that they muft refoive to fet a ftrid Guard
upon
252^ Of Hindrances that keep Part Ilf^
upon themfelves in fuing, or elfe not venture to
begin any Suit at all.
And thus it appears, that although in itfelf,
a Suit at Law be an innocent Thing ; yet, when
iq is either begun upon an unjuftifiable Ground^ or
carried on by a finful Management^ it is not in-
nocent, but defiles the Confcience of a Chriflian.
It is our Sin^ and we muft account for it, when
we feek Revenge thereby, or Reparation of a
HK\ng{o fmall as cannot bear to have a Suit com-
menced for it ; or if it be a weighty Matter, when
v/e feek to have our Lofs repaired, by Delay of
Juftice^ Falfifications^ vexatious Arts^ or any other
Inftances of Injuftice^ or Uncharitahlenefs^ which is
z finful Way of managing our Suit: When this is
the State of our Cafe, there is a great Offence in it.
And whilft that lafls, it deprives us of the Fa-
vour of God^ and ought to exclude us from the
Holy Sacrament. Whereas, were it free of Z^^?/",
there would be no Hurt in fuing, nor any Caufe
at all why a good Soul ihould be hindred from
the Holy Table thereby.
As for this Hindrance then, whereby devout
Minds are oft times withheld from coming to this
Holy Feafl, viz, their being ingaged in a Suit at
Law ; we fee now at length what Weight is to be
laid upon it, and when indeed they ought to be
hindred by it. For if there are no Damages to be
expeded in the Caufe, but we fue only for Re-
venge •, or if, when there are, they are fo fmall as
will not bear a Suit, but ought to be a Matter of
Forgivenefs ; or if, when the Lofs is of that Mo-
ment which would juftify a Suit, we tranfgrefs
any Inftances of Juftice or Charity in managing
the Procefs ; our Suit is our Sin, which will not
be forgiven us till we fhew Repentance of the fame.
When it is unlawful upon the Unjuflifiablenefs of the
Ground^
Chap. 4- Men from the Communion. i^'j
Groimd^ we fin in it till we fut an End to it ; and
when it is fo upon fome particular Injujlice^ or
UncharitaUenefs in the JVay of Management^ we
fin in it till that Particular is corrected and
aniended. And fo long as we are impenitent in
either of thefe^ we are unfit for the Holy Sacra-
rnent, fince no Man, who allows himfelf in any
Sin, is worthy to partake of it. But then we are
equally unfit to pray^ or perform any other reli-^
gicus Service^ or hope for the Forgivenefs o^ our Sins
and eternal J^appinefs ; becaufe, as I have formerly
obferv'd, Jujiicc^ Peace, and Charity, and other
Virtues, are equally neceffary in all thefe Cafes.
If our Suit then is either upon an unwarrantabh
Ground^ or finful in the TFay of Management ; fo
long as this Sin lajis and is unamended, we are
unworthy to communicate. But then that is not all,
for fo we are alfo to die, to pray, or to have any
fpiritual Peace, or Comfort. And this is a State
which no wife Man will perfifl in for one Moment,
but, whenfoever he lays it to Heart, he will forth-
with repent and get out of it ; and when once that
is done, this Hindrance is removed, and he may
be welcome to feafl with Chrill at the Holy Ta-
ble. But if the Suit is innocent in both thefe Re-
fpeds, and none of thefe Sins do adhere to it ;
if there is a zveighty Lofs to be repaired, or a
"joeighty Right to be got thereby ; and we are in all
Points jufi^ charitable, and peaceable in looking
after that Right •, or if, when we happen to fail in
any Inftance we do in that, as we do in all other
Slips of our daily Converfe, viz. Watch better the
next Time, and immediately repent of our Failure ;
then has a Suit no Offence to God, nor any Hurt at
all in it ; and fo unfits us not for any good Thing,
and then furely not for the Bleffed Sacrament.
When this is our Cafe, our having a Trial at Law
depending.
':B54 Of Hindrances that keep Part IlL
depending, need no more hinder us from Com-
municating, than from any other Bufinefs. So
that if there is nothing elfe to difcourage us, we
may fafely come to the Lord's Table, and expe<5l
to be kindly entertained by him when we do.
CHAP. V.
Of three other Hindramai
The Contents.'
A Seventh Hindrance isy hecaufe others are not in
Charity with them^ fo that they are afraid lefl
they want that Peace which is required of all wor^
thy Receivers, As for other Mens Uncharitable-*
nefs^ it is their Sin^ and fo unfits them \ hut not
heing ours^ it unfits ?iot us for Receiving, If that
ought to exclude any from the Holy Sacrament ^ it
had excluded our Saviour Chrift and his Apojlles^
and the primitive Chrifiians^ fince none had ever
fuch implacable Enemies as they had. Care to be
taken that their Enmity to us be 720t continued thro*
^ cur own Fault ; fo that if we have given them
jufl Occafion, we muft endeavour a Reconciliation \
and if we gave them none^ we mufi: be careful not
to hate them again. An Eighth Hindrance is^ he^
caufe it is a Frefumption in us to come to this Holy
Feafty and therefore an humble Man ought in all
Modefiy to abftain from it, But^ i. // is no
Prefumption to cofne when we are called^ and
to do what we are bidden, 2. // is a very great
Prefumption to flay away^ and leave it wtdone^
3. If the Height of Privilege and Honour vouch-
fafed to us therein^ be fujficient to make an humble
Man
Chap. 5. Men from the Commtmm. 25^
Man refufe the Comtnumofr, it will alfo carry him to
renounce the whole Chriftian Profejffion, A Ninth
Hindrance iSy becaufe many good Pto;ple are fel"
dom or iiever feen there ^ fo that they have good
Co7}ipanyy and ?nay he good too^ if they ahftain
from it, Buty i. //; enquiring after our own Buty^
we are not to ajk whether others 'praclife it^ hut
whether Chrifl has any where enjoined that it fJjould
he pral^ifed. 2, If any good People keep from the
Sacrament^ that is no Fart of their Goodnefs, fo
that therein they are not to he imitated. 3. 'Th(?
they 7night he acceptably good whilfi they were
afraid to come to it^ thro* innocent Scruples and
honeft Ignorance ; yet will it he a very great Fault
even in them^ to negkul it after they are better in-
formed, which will not he forgiven^ hut upon their
Amendment thereof
A Seventh Hindrance which keeps back feve-
ral Perfons from the Holy Sacrament is,
becaufe altho* they he with others^ yet others are 7iot
in Charity with them ; and therefore they are afraid
lefl they want that Feace which is required of all
worthy Receivers,
Now if this ought to hinder them from the
Holy Com?nunio?i, it ought equally to be their
Hindrance from Prayers, and all Devotion ; fincc
there is the fame Necefllty in them all, as I have
noted, of Peace and Reconciliation with our Bre-
^iren. Mat, v. 23, 24.
But if this be really their Cafe, it need not hin-
der them. For if other Men will hate us, do
what we can, that is our Unhappinefe^ indeed,
whilft we fuffer under it : But it is not our Faulty
nor renders us ever the worfe in the Eyes of Al-
mighty God, fince we have done nothing to de-
f^rve their Hatred, nor is it in our Power to help
it.
^S^ Of Hmdrances that hep Part III
it. God commands us to love our Enenve^ \ fo
that if we bate them we fin, and are juftly kept
back by oCir own Uncharitable72efs. But he no
where commands us to make our Enemies love us:
So that if after all they will ilill bear Enmky to-
wards us, that is only their own Sin, and therefore
whatever it do with ihem^ it ought not in any
Reafon to be our Hindrance.
And indeed if it ought, it would much more
have hindred our Saviour Chriji and his Apoftles
from communicating, than now it can any other
Perfons *, becaufe none of thofe who (lick at this
Impediment, have any Enemies fo bitter and im-
placable as they found theirs. For the Jews hated
him fo far, as to feek his Life^ and at lad, in mofc
barbarous Sort, obtained their Purpofe, And he
tells his Dijciucs^ that the Time was coming,
when every one that killed them^ would think that
therein he approved himfelf a Friend of Religion,
and did God good Service^ John xvi. 2. And this
rhey all found by fad Experience, being account-
ed, as St. Paul fays, the very Filth of the ff'^orld^
arJ the OJf-fcouring of all Things^ i. e. Nuifances
as neceiTary to be fwept away, as Dirt out of the
Streets, i Cor, iv. 13. and accordingly being per-
fecuted in every Place, till they had laid down
their Lives for Chrift's Sake, and the Gofpels*
Thus were they reputed as puhlick Eneinies of all
Countries, and hated of all Men as the vilefl
Mifcreants, who breath'd Infection wherefoever
they came, and were the common Pert: of all
Places. And therefore if this be a fufficient Hin-
drance from the Holy Communion, that others
hate us^ it fhould always have hindred, and utterly
excommunicated our Saviour C/^Wy?, and his Floly
Apofdes^ and all the Chriftians of the firfi l^imes^
who, being always implacably hated, and moft
fpitefulJy
fchap* 5. Men frbm the Cofmumim, ±^y
fpitefully peiTecuted, upon this Account, oughc
always to have abftain'd, and not to have rcceiv'd
at all.
As for others being out of Charity zvith us there-
fore, that ought not to be our Hindrance. But
then we mud take Care that we he hi Charity with
them^ and that their Hatred to us be not either
begot or continued through any Offence or Fault
of ours •, elfe we fliall be kept back thro' our own
Uncharitahlenefs. So that if we g3,vcjujl Caufe for
their wrathful Indignation^ we muft endeavour a
Reconciliation^ by confejfing our Faulty and repairing
the Wrong which we did to them, or if we gave
mne^ we muft ftill be Q.7ixdi\A\x.o love them ^ though
they will not be perfuaded to love usi, and not
harbour any Enmity or Hatred towards them
again.
If we have given juft Caufe^ I fay, for their
wrathful Indignation ^ through any Injuries or
Offences of ours, we mud endeavour a Recon-
ciliation, by confejfing our Faulty and repairing the
PFrong which we did to them. When we have
clone any thing whereat they are difpleafed, if
they have no Reafon for it, we fhould feek to
rectify their Miftakes about it, and inform them
better : But if they have^ we mult give them ^11
proper Satisfadion, and make a juft Amends*for
it. If the Offence be by Reafon of our Affronts or
contumelious Carriage \ we muft acknowledge our
Fault to thetn^ and proniife to do fo no more, and
afk their Forgivenefs : And if we have injurioufly
-prejudiced them in their Ejiates^ Good Names ^ or
Bufinefs ; we muft, as far as in us lies, re>:air the
Lofs which they have fuftain'd by us. And this
God expeds from us, before he will accept of our
Offerings^ or be pleas'd with us in any Ordinance,
JFhen thou Iringefi thy Gift to the Jltar^ fays our
S Saviour,
2^58 Of Hindrances that keep Part lit
Saviour, and there re?nemhreft that thy Brother hath
anght agabift thce^ go thy zvay, firft be reconciled to
thy Brother^ and then come and offer thy Gift^ Mac.
V. 23, 24.
But if they hate us^ when vje gave them no Caufe^
nor have in any wife deferred it of them ; yet inufb
we ftill he careful to love thetn^ though they will not
he perfaaded to love us^ and not harbour any
Enmity^ or Hatred towards them again.
We muft love them^ I fay ; not with that De-
gree of Love, indeed, wherewith we embrace our
partictdar Friends, and thofe who have better de-
ferved of us ; but with that, which we owe in co?}t-
mon to all Perfons, We muft have fo much Af-
fedlion for them, as will reftrain us both from
doing, and [peaking Evil of them, and make us
exercife that Juftice, and fhew that co?nmon Kindnefs
towards them in all Converfation, which is due
from us to the promifcuous Multitude of other
Men. For all thefe Inftances of general Charity^
are due to our very Enemies, as I have already
fhewn. So that when they are unmoveable in
their Hatred, and perfift in their malicious Ways ;
yet muft not that provoke us into any fpiteful Re-
turns, or chafe us into any hard Speeches, or in-
jurious or unkind Carriage towards them again.
ifn Eighth Hindrance, which holds back feveral
Perfons from coming to this Holy Feaft, notwith-
ftanding it is fo much both their Duty and their
Privilege, as I have fhewn, to join therein ; is,
becaufe it loo^s like an high Prefumpiion in us to feaft
on the Body and Blood of our Sovereign Lord, and to
eat at the fame Table with Abiiighty God ; and there-
fore, fay they, an humble Man ought in all Modefty
to ahftainfro?n it, I have already confidered, that
Unworthinefs, which refpedts the Manner of Recei-
vings and anfwercd thofe, who urge that they are
timvorthy
Chap. 5*. Men from the Co?n?mmio?i, 259
miworthj to communicate^ meaning thereby, that
they want that Height of virtuous and devout Tempers^
which they apprehend to ht required thereto. But
this Unworthinefs, is not from the Want of fucli
due Difpofitio7is^ or from the Indecency in the un-
fuitahle Receiving •, but from the inacciffihle HeiaJn
and Greatnefs of the Things which they think is fo
far above us, that// or u/ft, no Perfon is worthy
of it, but that it is Boldnefs in any one to touch
Things fo furpafilng high and excellent. But to
fatisfy thefe Perfons, who think it a Piece of Ar-
rogance and Prefuniption to come to this Holy Sa-
crament, when the Lord not only reqiiefls^ but
commands them to come, I fhall fugged to them
thefe three Things.
I . // is no Prefu?nption to come to this Feajl Vjhen
we are called^ and to do what we are hidden. If we
fhould intrude of our ovm Accord, and come un-
invited, we might be too hold^ indeed, and very
rudely arrogant. But when we are particularly
fent to, and called to come, efpeclally if there be,
as in this Cafe there is, great Earneftnefs and Im-
portunity in the Invitation ; it is the Part of aa
humble Man to comply therewith, and he is not
guilty of the leall 'S^\i'z^^Q{ Arrogance and Ill-breed'
ing in fo doing. There is Civility fhewn fome-
times in accepting as well as in offering Kindnefles,
and it is Good-manners to receive what God would
havens.^ yea, indeed, to accept any thing from
the Hand of our Betters, So that in all Civility and
inojfenfive Carriage we were bound to come, had
we nothing more than a F7icndly Invitation, BuC
befides that, God hasexpredy enjoin'd, as I have
obferv'd, and peremptorily required it of us : So
that now we muft approach to this Holy Table,
not only out o[ Civility and Refpcc?^ but alfo out
of Obedience to his Holy Commandment. And
S 2 true
fi6o Of HtJidrances that keep Part 111,
true Humility is no Hindrance, but the greateft Fur-
therance in the World to fuch a Service •, it being
not the Part of aprefufnptuous, but of a truly humble
Man to do what he is bidden, and to pleafe thofe
whom he is bound in Duty to obey.
It is no Prefumption then to come to the Holy
Sacrament when we are called, and to do what we
are bidden. But,
2. It is a very great Boldnefs and Prefumption to
ft ay aivay^ and leave what he bids us do undone.
He is no proud Man who accepts a Kindnefs when
it is., offered^ and he is earneftly invited to it : But
he may fhew Pride and Haughtinefs enough, who
ftights and defpifes it. And he is no hold Man, that
doth what he is commanded \ but he fhews Boldnefs^
and prefu?nes^ indeed, that dare venture to tranf-
grefs it. There are noMenfo bold and prefump-
tuous with God, as they who will a6l what he
forbids, and refufe to do what he enjoins them.
So that it is truly an high Prefumption to (lay
away, when he has exprefly charged us, both
upon our Duty and our Love for him, to jo,in in
the Holy Communion.
3. If the Height of Privilege a7id Honour^ which
is vouchfafed to us therein^ he fufficient to make an
humble modeft Man refufe the Communion -, fince his
whole Religion is made up of high Characters and
honourable Privileges^ it will not reft in that alone ^
but will carry him on equally to renounce the whole
Chriftan Profeffon, What thinks he of Holy Ba-
pifm^ wherein he was made not only a Servant^
but a Child of God ; not only a Friend, but a Bro-
ther and joint Heir with Chrift ; and an Inheritor^
not of3.fmall Eft ate, but of a Kindgdofn, and that
no cheap or fading one neither, but of the King-
dom of Heaven ? What thinks he of the Happinefs
of another Life, wherein God will fill us with
unutterable
chap. 5. Men from the Communion] 261
unutterable Joy^ and adorn us with Crowns and
Scepters, and take us, as our Saviour fays, into
the fame Throne ijoiih hiinfdf^ Rev. iii. 21. What
thinks he of his Redemption and the Rate it coft,
not being obtainable unlefs God^s onl^ Son would
come doivn from Heaven and be iimde Man^ and
pay down his own Life for it ? Are not all ihefe as
fuperlatively high Things, and'as much above us,
as feajl'wg with God in the Coinjiiunion is ? Is it noc
as great a Prefumption in us to become God^s Sons,
and to inherit Kingdoms, and to hope for Crowns^
and Thrones, and Scepters ; as it is to Jit down
with hitn as his Guejlsy and to eat and drink in his
own Prefence ? Is it not as high an Arrogance to
adfnit that Chrift Jhould die for us, as it is to come
and remember his Death, and to accept of thofe
Benefits which are conveyed to us thereby ? All
thefe Things are infinitely above us, and we could
not have had the Face to have afked any of them,
if God had referred it to our own Choice, and
bid us name what we would for our own felves.
But yet, fince in his unbounded Love and Kind-
nefs he has freely offered them, we muft have the
good Manners in all forward Thankfidnefs and Hit-
7mlity to accept them, and not out of a Shew of
Modejiy, znd unreafonahleSelfahafejnent, refufe xho.
fame. When God calls us then to feaft with him
in the Holy Sacrament, and to feed upon the
Body and Blood of our deareft Lord ; we muft
not hold back becaufe there is fo eminent a Privi-
lege, and fo high an Honour in it. For we de-
fire no greater Favour, or higher Honour therein,
than in being made God'^s Children, as we were in
Holy Baptifm •, than in Ch?^ift*s Incarnation, Deaths
and Suffering •, than in the Offers of Crowns, and
Thrones, and the other glorious Privileges of our
Religion. So that if the Fear of receiving too much
S 3 Ho-
262 Of Hindrances that h£p Part III.
liGnoiir from God^ ought to put us by the ComniU"
7i'wn •, it ought as much to the full to put us by our
Baptifm^ and the whole Chriftian Profjfion,
As for thofe then, who are hindred from the
Holy Sacrament, by the Fear of being too hold
and prefiwiptuous witli Almighty God, in coming
to a Feafl which has fuch Height of Privilege and
Honcur in it : They are hindred without any jufl
Ground, and kept back by that which ought not
to hinder them. For it is no Prefumption^ but the
Part of humble Men, to come when they are called^
and to do what they are bidden ; but if is a very
great Boldnefs and Prefinnpticn to ftay away^ and
leave it undone ; and if the Height of Privilege and
Honour votichfafed therein^ be fv.fjicient to keep back
humble Souls from this Feafi^ it muft alfo keep
them back from Baptifm^ wherein the fame Ho-
nours are conferred which are conferred in the
jEuchariJl, and carry them in the fame Guife of
Modejty to refufe Chrifl^s dying for them^ and all
the Hopes of Heaven^ and, in a Word, their
Chriftianity and whole Religion too.
A Ninth Flea, whereby feveral Ferfons are
wont to excufe their not coming to the Holy
Sacrament, is, becaufe 7jiany good People are feU
dom or never feen thereat^ and therefore they may be
good too, and have good Company, if they keep away
from it.
Now, as for ihofe who urge this in Excufe, I
would defire them to confider, that when they
are enquiring after their o%mi Duty in any Matter,
it is no right Way to af!<: whether others praBife
ity but whether their Lord has any where cof?i'
tnanded that it fliould be pradifed. For Mens
Praclice is not always fully anfwerable to their
own Duty, and fo is a very falfe Rule whereby
to judge of curi. All Ferfons have their Faults,
and
Chap. 5. Mejifrom the Cojnmunion. 263
and tho' no good Man can continue in any 'u.ilful
ones^ yet will even they be fubjed: to leveral igfio-
rant Slips, and iinadvifed Mifcarriagcs. But when
at any Time they either iJi)ilfully break any Com-
mandment, or ignorantly miftake it •, that is no
"Warrant for us to do fo likewifc. So that if we
would truly underftand whether we are bound to
communicate, our Way is not to enquire whe-
ther others do it, but whether our Lord has any
where enjoined it to be done ; for if he has, we
are certainly obliged to communicate, whether
others do it or no.
But in more particular Anfwer to this Plea, I
mufl tell them,
I . That, If any good People keep away from the
Blejfed Sacrament^ that is no Part of their Goodnefsy
hut their Blemijh, fo that therein they are ?iot to be
imitated. For we have God's exprefs Command to
come, and that we cannot flight, without being
difobedient, and guilty of a plain Tranfgreflion.
We are called therein, to fliew ourfelves thank-
fully mindful of our blefTed Saviour's Death, and of
all that he has done or fuffered for our Sakes ;
and this Call we cannot deny, without proclaiming
ourfelves mod Jhafnefully unthankful towards him.
We are fummon'd in to profefs Repentance and
Amendment of all our Sins ; and this we cannot
honeftly decline, if really we are refolved to leave
them. We are invited to declare ourfelves at
Peace with all the Members of our Lord, and re-
conciled to all the Chriftian World -, and this Invi-
tation no Man can fairly refufe, who in very
Deed is in Charity with all Men, and is become
an hearty Friend to them. God's Laws peremp-
torily enjoin us, and the Things therein implyed
do ftraidy oblige us to partake of the Holy Sa-
crament, when we have an Offer of a ^z Oppor-
S 4 tunity
264 Of Hindrances that keep Part III,
canity for the fame \ fo that every Man, who
makes Confcience of his Dtity^ and regards Obedi-
ence to his Lord, mud be careful to join therein.
And it is the greateji Means of a good Lfe^ and
Obligation to Amendment that can be prefcribed \
\o that every one who has a juft Care of his own
Soul, and is earneftly defirogs of virtuous Im-
provements, will feek to be admitted to it. A
good Man's Duly binds him, and the Care of his
czvf7 Soul engagQs him to communicate ; fo that
there is neither Fi^iue nor Prudence fhewn in flay-
ing away, nor is it any Part of Goodnefs to ne-
gle6l it. And therefore if any Perfons otherwife
good, are feldom feen at the BlefTed Sacrament ;
that is no Pare cf their Goodnefs, but their Fault,
fo that therein they are not to be imitated.
2. Though they 7night he acceptably good whilft
they were afraid to come to it, thro* innocent Scru-
ples, and honeft Ignorance -, yet will it he a very
gnat Fault, even in the?n, to negle^ it after they are
better informed, which will not be forgiven them,
hut upon their Amendment thereof
A good Man cannot indulge himfelf in any
known Sin *, for he ceafes to be good and accepta-
ble to God, if he perfills in any Sins after he is
phiinly told of them, and has had his Duty evi-
dently fet before hirn. The V/rath of God is re-
vealed from Heaven againji all Umighteoufnefs, faith
St. Paul, Rom. i. 18. And he that breaks one
Law, faith St. James, is guilty of all, i. e, of
that eternal Puniiliment which is denounced, not
barely to fome one, but to all, ya?n. ii. 10. So
that when once this great Duty of conning to the
Holy Sacrament is clearly laid out, and his Con-
fcience is inlightened and poffelted with a Senfe
thereof; he can be no good Man who wilfully
holds oil ftjll, and refrains to come to it. WhiUt
he
Chap. 5. ' Men from the Communion. 265
he was perplexed with Doubts about it, indeed,
and either thro' the hofe Difcouries of fome,
thought himfelf 7iot obliged \ or, thro' the unrea-
fonable Ri^nr and SeverHy of others, after all
his Repentance and full Purpofes of Amendment,
thought himfelf ftill unprepared to receive the
fame : For the Pitiablenefs of his Ignorance^ and
unwiWd Mijiake^ fo long as they lafted, his Ne-
gledl thereof may be excufed and connived at.
But if after all his Bouhts have been refohed, and
Things have been fet in a clearer Lights he conti-
nue Sill to flight the Lord's Table -, then he is
guilty of a very great Offence^ which will not be
forgiven till he repents of it and amends it. Tb him
that knows to do good^ and doth it not ^ faith St.
James^ to him it is Sin^ Jam. iv. 17. And when
any wilful Sin (lands charged on our Account, it
will not be llruck off, till we forfake and turn
away from it. For to all fuch Sinners, God's
Declaration is this. Except ye repent, ye Jhall all
perijh^ Luke xiii. 3. •
As for thofe then, who urge this in Excufe for
their not coming to the Holy Sacrament, becaufe
fever al good People are feldom or never feen at it:
My Anfwer to them in fiim is this. In judging our
Duty, we muft not take our Meafures from other
Mens Practice, but from our Blejfed Lord's Com-
mandments \ fince, if they difobey any Precept,
that is no Excufe to us, nor gives us any War-
ranty, for Company's Sake, to difobey likewife.
And as for the Sacrament, in particular, if any
good People keep away from it, that is no Part of
their Goodnefs \ fo that therein they are not to be
■ imitated. Nay, if they continue in this Negletl,
after their Co7jfciences are rightly inftruulcd, ^nd in-
jormed about it ; they ceafe to he good, and com-
mit a damning Offence, an impenitent Continuance in
any
i^56 Of Hindrances that hep Part III.
any one knozvn Sin, putting any Perfon out of a
State of Grace, Whilft they were held back
purely by Doubts and Scruples^ and JVant of Kjjczu-
lecJge, without their own Fault ; their OmifTion
was fit to be connived at, and they might conti-
nue acceptably good notwithftanding it. But if
llill they perfift therein, after they know more,
and are better inilru61:ed about the fame ; they
are guilty of a very criminal Negledt, which will
not be palTed over, but upon the fame Terms as
all other known Sins are, f. e. their Repentance of
it. If they ftay away out of Ignorance and Mis-
take, all they can exped, is, to be pitied, but
not to be commended for their OmifTion ; and if,
out of Wilfulnefs, after their Confcience has been
fet right therein, they will be fcverely punifh'd,
unlefs they are timely reclaimed from it. So that
no Man muft ever hope to juftify himfelf in re-
fraining the Lord's Table, becaufe he has good
Company, and knows of feveral others, whom
he takes to be very holy Perfons, that are wont
to refrain it too.
CHAP. VL
Of ^hree other Hhidrances^
The Contents.
A Tenth Hindrance is^ becaufe others^ who are'un-
worth f of the Holy Sacrament, are admitted to
join in it. But, i. 'They ought not to be forward
in judging others unworthy, left they be miftaken
in ihoir Judgment of them. i. When fome, who
as they have gj'cat Caufe to think, are unworthy,
do
Chap. 6. Men from the Communion. 267
do receive^ yet ought mi that to hinder them from
receiving too. For if it he a fufficient Hindrance^
it had equally hindred our Saviour Chrifi^ and the
pri?nitive Chriftians. It ought not only to hinder us
from the Co7nmunion, hu alfo fr 07,1 being Me vi^
hers of the Chrifiian Church and ProfeJJion. But
it is plainly of 710 Force for either of them\ fmce
one Man fhall not hear another'' s Burden^ hut
every Man fhall hear his own. St. Paul's for-
hidding to eat with Fornicators^ Sec. i Cor. v. i r.
fbezm not to f peak againfl viixt Communion. 3. If
flill any are really offended at the Communion of
the JVicked, upon Complaint made againfl them
in the Congr equation, they are to he fufpended
from the Holy Table, and denied the Sacrament.
An Eleventh Hindrance., is, the Gejiure of Kneel-
mg, which is required in receiving the Commimion.
When any are ahfent upon this Account, there is no
Excufe from it. Three Things infifled on, to pre-^
vent their heing hindred thereby, i. Kneeling is
no unfuitable Pofture in receiving the Holy Sacra-
ment, fo that if we were left at Liberty, we might
have enough to jufiify ourfelves in making ufe of it,
2. It is appointed by our Governors, whom God
conunands us to obey in all lawful Things ; fo that
every good Man ought to obferve it. ^ But if it
7ieither had Authority to enjoin, 7ior Reafon to re-
mnmend it, hut another Pofture might he better
ufed: Tet, 3. Since it may lawfully he iifed too.,
tho' notfo well, as they think, for the Sacrament's
Sake, which is not oiherwife to be had, they fhould
at leaft coinply with it. No Hindrance to this
Cornpliance, hecaufe the Gefture of Kneeling is dif.
ferentfrom that which our Saviour ufed. For fo
is Sitting too, and therefore they and we are equally
concerned to anfwer this Argument. The Pofture
be ufed was no Part of the hftitution, fo that
the
268 Of Hindrances that keep Part IIL
the hifiitution is not broken '^johen the Pojhire is altered.
Neither that Poftiire^nor a'ly other has any Command
of God for it ; fo that yione is neceffary^ hut all
are Jlill indifferent. When a Foflure^ different
from that at the firft Inftitiition^ vjas introduced in
SacrninentSy our Saviour hivifelf^ and they the in-
felves too have fuhmitted to it. Again^ no Hin-
drance to our Receiving the Sacrament Kneeling^
from the Fear of worfhipping the Breads or its
being a Popifh Rite, A Conclufion of this Point.
A Tenth Caufe, which many Perfons are wont
to affign for their abfenting thtmfelves
irom this Holy Feaft is, becaufe others, who are
unworthy cf it, are admitted to join in it. Tho'
this be a very good Thing, yet they fear they
fhouki give Offence in doing it with ill Partners j
and how worthy foever they may be in them-
ielves, they are jealous left they fhould be defiled
by the Unworthinefs of others. So that unlefs
they can receive the Sacrament in an unmixt
Company, and only with the pure and true Be-
lievers, they think befl: to (lay away, and not re-
ceive it at all.
But that they may not be kept back by this
Plindrance, I fiiall obferve to them thefe three
Things.
T. That they ought not to he forward in judging
any others unworthy to comtnunicate, left they he viif-
iakcn in their Judgment of them. For every pent-
tent Man, who is fully refolved to leave all his
Sins, is really v/orthy to receive the BlefTed Sa-
crament *, and wliether the Perfon whom they
think unworthy be fo refolved or no, is very hard
for them to judge, fince no Man can fee into an-
other's Heart, and only God and his own Soul
are privy to it. When he comes to the Lord's
Table,
Chap. 6. Mm from the Communm, ^69
Table, every Communicant profelTcs to repenr,
and promifes to lead a new Life thencerorward,
and when he folemnly declares he is thus relblved,
it is hard for another Perfon, who cannot fee into
his Soul, to fay he is not, but is flill impenitent.
Tho* all good Men therefore may be free in judg-
ing of themfelves, yet ought they to be very
wary how they pafs a Judgment on the Unwor-
thinefs of others. They muft not be forward to
pronounce of it, becaufe it is hard for them to
know it •, fo that when they give Sentence againll
their Brethren in this Point, it is venturoufly done,
and they are liable to be deceived therein.
2. IVhen fome others^ who^ as they have great
Caufe to think ^ are unworthy ^ do receive the Holy
Sacrament ; '^et ought not that to hinder thein from
receiving it too. Our Bufinefs fhould not be to
move Queftions and Difputes about the Prepared-
nefs of others, but to be careful duly to prepare
ourfelves-, and when once we are fitly qualified for
it, we ought to come whether they be fo or no.
Their Unworthinefs will have all its EfFed upon
themfelves, but will not hinder our Acceptance,
nor ought to put us by from doing both our
Blefled Saviour, and our own Souls this Service.
To (hew this, I fliall obferve thefe three Things.
I. If the Company of HI and unz^orthy Perfons be
a fufficient Hindrance from the Holy Communion^ it
is not fo barely unto us^ but ivould equally have hln-
dred our Saviour Chrift^ and the "primitive Chri^
ftians. For when our Lord eat his o-xn Supper^ it
was not with a feledl Company of worthy ReceiverSy
but with a mixt Multitude of Sairits and Sinner^.
Thus he found it in the Jezvijh Pajfover; for
all the Congregation of IfraeU- both good and
bad, were to eat of it, and none but Foreign-
ers and hired Servants were excluded from
it,
Zyo Of Hmdrances that keep Part III.
it, Exod, xii. 45, 47. And the like Mixture of
Gnefls he allowed, when he inftituted this Feaft
inftead of their Pajfover, For in great likelihood
Judas^ who, as the Scripture fays, was a Thiefy
John xii. 6. and the Son of Perdition^ John xvii.
12. was one of the Twelve who communicated
with him, Alat. xxvi. 20, 25, 26. Luke xxii. 20,
21. And in the firft Times, all Chriltians, as I
have (hewn. Part I. Chap, 4, who came together to
praj to God, met alio to receive the Holy Sacra-
ment, that being then a conftant Part of their pub-
Jick Worfbip, The Number of Communicants in
thofe Days was the fame with the Number of
Chrijlians or baptized Perfons. For all Men then
met in the Communion, who were made Mem-
bers of Chrid's myllical Body, the Church, by
Baptifm^ and had neither broke themfelves off
from it again by Schifm^ nor were cut off by
Excommunication^ as St. Paul plainly intimates,
when he fays of thofe Man^j^ who make up the
one Bod^^ that they are all Partakers of that one
Breads i. Cor x. 17 ; and of all thofe who have
been baptized into one Bod^^ that they have been all
made to, drink into one Spirit^ i Cor. xii. 13. So
that their Communions^ as well as ours^ were mixt
Affemblies, which were made up of worthy and
unworthy Receivers. And therefore if other
Mens Unworthinefs ought to be our Hindrance,
it fhould alfo have hlndred our Bleffed Saviour
Chrifl, and his Holy Apoflles, and the Primitive
Chriilians, who, if this be a good Reafon for it,
fhould all have forborn the Sacrament, becaufe
*Judasy a loft Man, and other unprepared and
unworthy Perfons, met alfo with them at the fame
Time to partake diereof.
As to the Inftance of Judas, which proves fo
convincingly the I^awfulnefs of Receiving with
unworthy
Chap. 6. Men from the Communion. 271
unworthy Perfons, fome, perhaps, may make a
Doubt of it, and queftion whether he (laid to re-
ceive with the reft. St. MattheiL^ it is true, lays,
Chrift jate down with the T^welve^ and while they
were eatings took Breads &c. Mat. xxvi. 20, 25,
26. Nay, St. Luke fays farther, that after he
had inftituted and delivered his own Supper^ Luke
xxii. 19, 20, he particularly told them, that the
Hand of him who betrayed him^ was with him on the
TaUe^ ver. 21. But St. John^ in the Account which
he gives, fays, that Judas went immediately out
after he had received the Sop^ John xiii. 30. And
a Sop dipped in the thick Sauce being Part of the
Pafchal Supper, from his going cut immediately after
the Receipt of the Sopy fome would prefume that
he ftayed only to partake in the PafTover, but
arofe and went out before Chrift inftituted his
own Supper, which was not begun till the Paffover
was ended.
But in Anfwer to this. It may fuffice to note,"
that the Ground of this Conjecture is a Miftake.
For this Supper^ mentioned by St. John^ whereat
he fays Judas went out immediately after the
Receipt of the Sop, was not the Pafchal Supper.
For befides that it is exprefly faid of St. Johf&
Supper, that the Devil jnade his Entry into Judas
after it was ended ^ ver. 2, 27 ; which could not
therefore be the Pajfover^ JDecaufe, as St. Luke
teftifies, he had entred into him before the
Paffover was fully come, when it only drew nigb^
Luke xxii. i, 3. Befides this, I fay, St. John
fays exprefly of the Supper he mentions, that it
was before the Feafl of the Paffover^ ver. i. And
when, during that Supper, our Lord bade Judai
difpatch what he had to do quickly^ ver. 27. Some
of the other Difciples took the Meaning of that
to be, as if he had bid him buy what was needful
agairtfi
^j% Of Hindrances that keep Part III*
againft the Feaft^ ver. 29, which they could never
have underftood to be meant fo, if they had then
been making an End of the Pafchal Feaft, it
being vain, indeed, at the End of a Feaft, to
think of making Provifion for it. So that the
Supper whereat Judas went out immediately after
the Sop, and flayed not to fee the reft, was not
the folc?nn Feaft of the Pajfover^ which Jefus cele-
brated at Jeriifalem •, but fome other ordinary
Supper^ and very probably that which St. Matthew
fpeaks of, which he had at Bethany, in the Houfe
cf Simon the Leper ^ two Ba^s before. Mat, xxvi.
2, 6, 7. But when the Paftbver came, he ftayed
to the End of it, and of the Lord's Supper which
followed it -, Jefus plainly declaring, as 1 obferved,
that the Hand of the Traytor was with hiin on the
Table, after both the Bread and JVine were hleffed
and diflrihuted,
2. If the Company of unworthy Perfons he a juji
Impediment from the Holy Communion^ it ought to
hinder us alfo from being Members of the Chri/iian
Church and Profejfion. For the Church itfelf is a
mixt Multitude of fit and unfit, of holy and un-
holy Perfons. It is compared to a Net^ wherein
FifJj of all Sorts are caught, both good and had^
Mat. xiii. 47, 48 •, to a Field, where both Wheat
and Tares fpring up together, and wherein both muft
grow together till the Harvest, ver. 24, 25, 30. All
Chriftians are not fuch as their Saviour Chrift was,
and fuch as their Religion requires they fhould
be : And therefore if we refufe to fhare in any
holy Thing whillt fome unworthy Perfons pretend
to it, and will not join in any y1^^ or State
wherein ill Men participate -, we muft not only
iliun the Cominvnion, but ceafe alfo to be Mem-
bers of the Church, or to profefs the Chrijtian
Religion. Nay, I might add farther, fince all
C.o??itnU'
Chap. 6. Me?2from the Communion. 2y2
Com?niimties have foine corrupt Members, and in
every Body of Men there are fome vicious as
well as Ibme godly Perfons ; if we decline all So-
ciety and Fellowfhip which has ill Men to mix
and partake in ir, we mud not ftop in avoiding
the Communion, and leaping out of the Chriftian
Church and ProfefTion, but, if we run on fo far
as this Principle will lead us, become Out- Laws
to Fd??iiiies, 'TownJhij)Sy Kingdoms, yea, to all
Mankind.
3. 0/ie JJjallnot hear another'* s Burden, hut ever^
Man JJ J all hear hh ozvn *, fo that if not we, hut on^
they are unworthy, we are fafe, and jnay freely come,
and they alone are debarred frof?i Receiving, God
will not punifh one Soul for another's Fault, or
be angry at this, becaufe that Perfon has deferved it.
But every Man fhall ftand or fall by his own
Work, and either be approved or rcjeded ac-
cording as it prepares him for the one or the
other. Let every Man prove his ozvn Work, faith
the.ApofVle, for every Man fi all hear his own Bur-
den. Gal. vi. 4, 5. So that if we take Care to
come worthily ourfelves, we fliall be kindly
treated and accepted by him, and not any ways
prejudiced or frowned upon, for the Unworthi-
nefs and undue Preparation of other Men.
But againft all this it may be objeded, that
this eating in mixt Communion is againft the Rule
of St. Paul^ who forbids the Chriflians at Corinth
to keep Comtany with Drunkards, Fornicators,
Railers, &c. or to eat Bread with them, i Cor.
V. II.
But in Anfvver to this it may be obferved, that
the eating there fpoken of, is not that of the Com-
7nunion in the publick JJfl'mblies, but only that of
civil Converfition at private Tables, This was one
Rule of Difcipline in the fi/ft Times, For when
T the
^74 ^f Hindrances that Hcep Fai t ill*
the Authoricy of the eftablifhed Guides, and the
Awefulnefs of Church-Cenfures, were infufiicienc
to reduce Offenders in a divided Church ; the
Aportles ordered all private Chriftians to fliun
their Company and Acquaintance, till thereby
they had Qiamed them out of their evil Courfes.
Thus they dealt with mifguided Hereticks. If
there come an'j unto you^ faith St. John^ and bring
not this DoBrine^ receive him not into your Houfe^
neither hid him God fpeed^ 2 John lo. According
to which Rule, when he went into the * Bath at
EphefiiS^ and found the Heretick Cerinthus tfiere,
he leaped out again unwajhed^ f^^^^g-* L^^ ^^ fly
from this Ene?nj of the Truths le§f by faying with
him^ the Bath fall dozcm upon us, as Irenceus fays,
feveral then alive could teftify from the Mouth of
Polycarp, one of his Difciples. And in like
Manner, Polycarp himfelf, when the Heretick
Mar don de fired him to take Notice of him, and fa^
lute him ; replied. He would take Notice of him no
otherwife, than as of Sat an^s Fir f -born. So ftudioufly
cautious, fays Irencsus, were the Apoflles, and their
Difciples, of entering into any Difcourfe or Converfe
with heretical Depravers of the Truth, Thus alfo
they dealt with Jhibborn and contumacious Perfons,
who defpifed Church Orders, and the Eftablifti-
ments of their fpiritual Governors. Jf any Man
obey not our Word by this Epiftle, note that Man,
* Ac funt qui hoc ipfum (<viz. Polycarpum) commemorantem
audivcrint, 'Joannem Domini Difcipulum, cum Ephefi ad Bal-
neum iiflet, ac Cerinthum intus confpexiffet, illotum Balneo
exiliifle, atque his verbis ufum fuiffe, Fugiamus ne Balneum
ruat, quod intus fit Cerinthus veritatis Hollis. Quin ipfe quoque
Polycarpus, cum Marcion aliquando in ipfius confpedum veniffet,
ac dixiffet, Agnofce nos ; refpondit, Agnofco Primogenitum Sa-
tana;. Tanto lludio Apoftoli, atque ipforum Difcipuli cave-
bant, ne cum quoquam eorum, qui veritatem adulterabant, vel
fcrmonis commercium inkcnt. Iren. adv. UiereJ. 1, 3, c. 3.
and
Chap. 6. Men from the Communion, 275
and have no Company with kim^ fays St. Faul^ that
he masj he ajhamed^ 2 TheflC iii. 14. And thus
they dealt, laftly, with fcandalous and 77otcd evil
Livers, We command '^ou^ Brethren^ in the Name
of Chrift^ that ye withdraw your/elves from every
Brother that walketh diforderly^ and not accordwg to
the Tradition he received of us, 2 Thed iii. 6. And
fo again to the Corinthians in this Place. If any
Man that is called a Brother^ he a Fornicator^ or
Covetous^ or an Idolater^ or a Railer^ or a Drun^
hard^ or an Extortioner^ I write unto you not to
keep Company with fuch an one^ no^ not to eat with
him^ i. e. exclude him from all Familiarity
and civil Converfation, i Cor, v. 11. An Em-
phafis lies in thefe Words, no^ not to eat with him ;
noting a Reftraint from that, which feemed to
mod Men a very little Thing, as eating is in
Converfation, tho' it be of the higheil Account
in the Communion. And moreover, the Eating
here forbidden, is fuch Eating and keeping Com-
pany with loofe and diforderly Chrifliojis^ as v/as not
forbid with other diforderly Walkers^ who were not
Chnftians ; which cannot be faid of Sacramental
Eating, but only of eating at private Tables,
ver, 10, 12.
Indeed, as for this Withdrawing of Acquain-
tance, Converfe, and Trading from fuch Offen-
ders (which was a Kind o^ civil Excommunication,
that private Chriftians would ufe of themfelves
when the Scandals were notorious, as well as the
ordinary Confequent in thofe Days of the publick
Cenfures of the Church) ic was no lading Thing,
hut wore out by J)egrees, and was much laid
afide in Time. Whilft it was a prudent Rule of
Difcipline, and fit to fliame and reclaim heretical
or viciGus Men, it was ufed towards them ; and
that by the private Zeal of good People, tho' no
^ T 2 publick
276 Of Hindrances that keep Part III,
publick Cenfure hud pafled agiind them. And
this it was fit to do whilft Chriltians lived among
Heathens; for then they would defire to keep in
with their own Party for Procedion ; and whillt the
Hereticks and fcandalous Livers were few in
Number; for then they could not have a confi-
derable Party of their own to abet and fupport
them. And whilft Religion was in this State,
which rendererd it a prudent Courfe, as it was
moft efpecially in the Apoftles Days, this, as I
have fliewn, was a common Rule and Praofice of
the Church. But when once Chriftianity became
the common Religion, and both Herefies and
Vices would have great Names, and Numbers
enough to abet and fupport themfelves, if all
rhe Orthodox and Godly fnould decline them :
Then this Renouncing of their Converfe would
have ferved to combine the Vicious and Erro-
neous into united Numbers, and put them out of
the Way of good Coanfels and Opportunities of
Repentance, and every where extremely endan-
p.er'd and laid wafte the civil Peace. So that the
State of Things being alter'd, which made it pru-
dent and practicable, this Rule vanifhed by De-
grees, and was laid afide. It lived longer in the
Zeal of feme f^artkular Perfons, who withdrew
themfelves from all Converfe of vicious Livers
and heretical Opiniators ; whereof Monica^ the
Mother of ^z. Ja/Iw^ is an Inftance in that Age,
who, as he himfelf teftifies, * rejufed to diet with
hhn^ her own Son^ when he was perverted to the
Berth * fjf the Manichees. But as for the Bcd'^ of
Chriiiians, they Xz'ix. it ofi ; this Way of private
* Nam unde illud fomnium, quo earn confolatus es, ut vi-
vere me fecum crederet, & habere mecum eandem menfam in
Dome, quod nolle coeperat, averfans & deteilans blafphemias
erroris mei. Avg. Qon. 1. 3. c. ii,
Chriftians
chap. 6. Men from the Communion, 277
Chriftians renouncing all civil Couverfe with jiub
as were not publickly excommimicated and cut
off by the Church-cenfurcs, being laid afide, as
St. Cfmfoftoifi relates, before his Tiir.?. Anci lb
it continues dill, not only in our Church, but in
all other Se6ls and Parties that are amorg us.
For whatever fome may do upon dijcret.onary
Grounds, to encourage and maintain their own
Party ; yet none of them think themfelves obliged
in Conscience to confine their Converfation or Deal-
ing to their own Church, and neither to be ac-
quainted nor trade with Men of other Opinions,
but to do all among themfelves.
Befides all this, for a fuller Clearing of this
Place, I add farther, that when this Rule of not
keeping Company with open tho' iinexcommiinic aled
Offenders^ was moft of all obferved, as it was in
the ylpoftles Days, yet even then did it admit of
many Limitations, and it was (till allowed to
company with them in feveral Cafes.
It forbade not private Chriftians to join with
them when they met together in puhlick Offices of
Religion. For Prayers and Sacraments are a Duty
we all owe to Almighty God, which we are in-
difpenfably bound to perform, and muft not
defert, becaufe ill Men intrude to do the fame.
And thus our Blefied Saviour kept Company, and
eat with Judas himfelf •, and fo did the Church of
Corinth^ and other Churches, with other Offend-
ers, in thofe very Days, as I have fhewn, when
this Rule was given.
It forbade not joining with them in the Duties
of any Relation. For notwithftanding this Rule,
Children were to honour and obey their Parents,
and P^~ives their Hufaands^ and Servants their Maf-
ters^ and Suhjecfs their Princes, and all Men to
JJjew Gratitude to their Benefaoiors^ whatever ill
T 3 Life
278 Of Hindrances that keep Part III.
Life they lead, or heretical Opinion they had im-
bib'd. Tho' a believing IVoman have an unbeliev-
ing HupaJid^ fays St. Paitl^ let her not leave him,
I Cor. vii. 12, 13. And he bids Children to obey
their Parents in all Things, Col. iii. 20. and Sub-
jeoJs to obey Magiflrates^ Tit. iii. i. and Servants
to be fiibje^ to their civn Mafters, i Pet. ii. 18. at
a Time when they lived under Heathens.
It forbade not any Converfation which fought
to do them good, and endeavoured their uitnendment.
For, at the fame Time when St. Paul enjoins this
IVithdraiving from them, he direds ftill to admo-
nifi them for their Reformation. JSlote that Man,
and have no Compayiy with him ; yet count him not
as an Enemy, to be looked no longer after, hut
admonijld him as a Brother, 1 TheflT. iii. 14, 15.
Nay, laaiy. It forbade not good Christians to
company with them, when ii zvas highly convenient
and advantageous to themfelves, but allowed it, as
Need required, in the Way oF "Trade and Livelihood,
This St. P^?// thought a fufncientReafon, why this
Rule fliould not keep the m I'rom dealing and con-
verfing with Gentile Sinners. When I wrote to you,
fays he, not to comj-any with Fornicators, I meant
not to forbid your company ing altogether with the
Fornicatiors of this JVorld, for then muff you needs
go' out of the JVorld, and could not drive any
Trade or Bufinefs, your Heathen Neighbours,
among whom your Concerns lie, generally being
fuch, I Cor. V. 9, 10. And where the fame De-
trimeilt would have enfued, by forbearing to dc:al
with offending Chrijlian^ -, m Reafon and Equi-
ty, there would have been the fame Allowance.
The Rule v/as not given to punifn the Innocent,
but to reclaim the Guilty •, fo that in any Cafe,
where the Good were like to be opprelTed by it,
it would have been equitably relaxed, and not
have obliged at all. As
Chap. 6. Men from the Communwi. 279
As for this Place of Sc. Paul then, it makes
nothing again ft viixt Communion^ nor forbids us to
receive the Sacrament in Company with an ill
Man. For it fpeaks not of company ing and eat-
ing, in the Sacrament, but in civil Converfation.
There, indeed, while the Church was young, it
did oblige for a Time : Tho' that Time is long
fince gone, this Courfe of (liunning all Converfe
with unexcommunicated Offenders, being va-
nifhed long ago, as the State of Religion alter'd,
which made it prudent, and being now univerfilly
neglefled over all the World. And even during
that Time, wherein it did oblige, it was with
many Exceptions. For it allowed us of joining
with them publickly in divine Offices, and alfo in
the Duty of any particular Relations •, fo did ic
likewife of all fuch Converfation, as either fent
to reclaim them, or was either neceffary or highly
advantageous to the found Chriftians themfelves.
But as for Religion, it neither requires nor autho-
rizes any Perfons to withdraw from any Offices
of it, when ill Men join in them. It is Church^
Governors that muft keep them away from thefe
by publick Cenfures ; and no Part of the Care of
privale Chriftians^ to prevent meeting them there,
by ahfeuting of themfelves. So that at Prayers and
Sacraments the Good mull be fure to fhew them-
fclv^es, whatever Offenders happen to be there too.
But if the Prefence of fuch Perfons v/ould de-
file our or dinar 'j Converfe^ would it not much
more defile divine Ojficesy may fome fay, and
ilain our Communion in Prayers and Sacraments^
which being more fublime and ficred Things,
muil needs be more prophaned by the Company
of fuch Perfons? To which I anfwer, that if their
very Prefence did defile our Converfe, or our pri-
vate Tables, fo indeed it would : But the Reafon
T 4 why
28o Of Hindra?ices that keep Part III.
why private Chriftians are to withdraw themfelves
from fuch Ofl>nders, is not left they fhould be
defiled by being in the fame Place with them, for
that they are nc.t, except they either join in their
Sins, or learn fome 111 from them ; but that they
may reclaim the Offenders by their withdrawing.
This withholding Converfe is a Rule of Difci-
pline, which v/as prefcribed for the Sake of thofc
Sinners whom they withdraw from, and was in-
tended, as St. Pmd fays, to fioanie them^ 2 ThefT.
i.i. 14. And this might be enjoined in Civil Con-
verfation, becaufe that is a free Thing •, but not in
Prayers and Sacraments, becaufe they are necef-
fary Duties, and no Man, when he is called to
them, is at Liberty to abfent from them.
Thus ought not the Sight of fome unworthy
PcrfoHS joining in it, to ftrike any Terror into
us, or drive us from the Holy Sacrament. There
is a great Sin and a great Banger in unworthy Re-
ceiving, v;hich is enough to difcourage all impe-
nitent unworthy Men from offering at it: And
where the Cenfitres of the Church are held in any
Eltcem, and are likely to gain their End, thro'
the Awe and Reverence which Men have for
them, the Governors of the Church, both out of
Comparfion for their Souls, and Concern for the
Honour of this Ordinance, may fee Ca-jfe to re-
move them from it. But if neither the Danger cf
toe fbing^ nor any affecliojiate and fair tVarning^
nor any oifeehlcd Hand of Dlfcipllne^ when it is be-
come impotent, and of fmall Account, thro' the
Number of Offender ^^ who are too ftroDg for it,
or thro' the Multitude of Scbifms and Divifions^
one Party entertaining thofe whom another fhuts
OJt, which mightily impairs the Force of it : If
none of thefe, I, fay, can keep them out, but un-
worthy Men will prefs in, and prefume to com-
municate ;
Chap. 6. Men from the Communion. 28 1
municate ; yet is their Unworthinefs only to them^
felvcs ; but as for others, who are truly worthy,
they have no Hurt at all thereby. They (hall
not fuiFer for their Brethrens Sins, nor are incapa-
citated by their UnfitnelTes; fo that whilll: they
have no Unworthinefs in their own Souls, they
may fifely approach to the Holy Table, and
cheartully receive ftill.
But yet farther.
3. If an^ [loould he really fcandalized at the Pre--
fence (f thofe who are notormijl^ wicked^ or who
have done any fVrong to their Neighbours^ either in
IVord or Deed ; upon Complaint made againfi them
in the Congregation, they are to he fufpended from the
Holy 'Table, and denied the Sacrament, For this
Care our Church has taken in this Cafe, to pre-
vent all thofe whofe Wickednefs gives publick
Scandal and Offence, from fharing in thofe Holy
Myfteries. Jf any Communicant, fays the Ru-
hrick before the Communion Service^ he an open and
notorious evil Liver, or have done any Wrong to his
'Neighbour, hy Word or Deed, fo that the Congrega*
tion be thereby offended ; the Curate, having Know^
ledge thereof, fJoall call him, and advertife him, that
in any wife he prefume not to come to the Lord^s Ta^
hie, until he hath openly declared him f elf to have truly
repented and a??tended his former naughty Life, that
the Congregation may thereby he fatisfied, which he^
fore were offended ; and that he hath recompenced the
Parties to whom he hath done wTo?7g, or at leafl de-
clare himfelf to he in full Purpofe fo to do as foon as
conveniently he may.
As for thofe then, who are kept back from
this Holy Feafl, becaufe they fee fome unworthy
Ptrfons are admittM to it, my Anfwer to them in
brief is this : That they ought not to be forward
in judging any others unworthy^ becaufe it is hard
for
282 Of Hindrances that keep Part III.
for them to know it, and they are liable to be mif-
taken in their Judgment of them. And that
when they have great and plain Cauie to conclude
others unworth)^ yet ought not that in any wife
to hinder them, who are iru^ worthy^ from com-
ing to receive too. For if the Company of un-
worthy Receivers were a juft Hindrance from the
Holy Sacrament, it would have hindred our hlejfed
Lord, and the primitive Cbriftians, fince it lay in
their Way, as well as now it doth in ours ; 'it
would not red in withholding us from the Holy
Communion, but would ferve equally to put us
by from being Members of the Church, or pro-
fefiing the Chnjiian Religion, But it is plainly of
no Force for either oF them, fince one Man (liall
not bear anothers, bun every one his own Burthen.
Buc if ftill any are really fcandalized by the Com-
pany of fuch as are notorioufly wicked, that Of-
fence may be removed when they have a mind to
remove ic; for upon C^/;2/)/^z>;/ made, thofe un-
worthy Perfons are to be fufpended from the Holy
*TabU, and denied the Sacrament.
■ An Eleventh Hindrance, whereby feveral Per-
fons are kept back from joining in this Feaft, is
the Gejiure which is required thereat. For tho'
right-gladly they would be admitted to the Holy Sa-
crament, yet they fay they dare not kneel, as the
Church appoints all Men to do when they receive it.
Now when any Perfons refufe the Holy Sacra-
ment upon this Account, they have no fufncient
Plea or jufl Excufe from it. When our blefTed
Lord fhall afk them, at t..e lad Day, iVby they
did hot communicaie according to his Appointment ?
It will be but a bad Anfwer in them to fay, it
was becaufe they could not jit, or ufe fome other
Pofture there which they thought convenient. For
fince he has only rdq-iired the Thing, but has no
where
Chap. 6. Men from the Communion. 285
where enjoin'd the Gefture which wc are to re-
ceive in ; he will have juft Realbn to reply to fuch
Men, that then it feems they would not do what
he hid them, unlefs at the fiime Time they could
do that alio which he had not hidden-, nor perform
his Will, unlefs withal they (hould be allowed to
have their own \ which juftly merits a fevere Re-
proof, but is far from being a Matter of Com-
mendation.
But that they may not inexcufably neglecEl fo
great a Commandment, upon fo weak a Reafon
for it, I would offer to their Confideration thefe
three Things :
I . Kneeling is no iinfuitahle Pojlure in receiving the
Holy Sacrament^ fo that if we were left at Liberty^
ive ?nigbt have enough to juftify ourfelves in making
t(fe of it. For the Sacrament, as I have already
fhewn, is a religious Feaft^ wherein we are fet in
the Prefence of, and are concerned with Amighty
God: And when we have to do with him, it is no
ways unfit fure to ufe fuch a Pofture, as is hiimhle and
reverent. It is a Feaft wherein we receive the greaie§f
Benefits, no lefs than our Saviour ChriH^s mod
bleffed Body and Blood, i. e. thofe Benefits which
his bloody Death procured: And when we re*
ceive Gifis, efpecially of that infinite Price, and
from our Betters and fuprcme Governors, it cannot
mifbecome us to ufe fuch Carriage as exprelles
mod Refpetl and ^ankfulnefs. It is a Feaft
whereat we confirm the new Covenant, and fo-
lemnly give Thanks and Praife to Chrift, and pour
out many Prayers and Promifes to our heavenly
Lord ; and when we are exercifing Repent ance^
and uttering Praife, and making folemn Pray en
and Oblations, it is not certainly improper to ufe
fuch Geftures, as beil become Devotions, In the
Sacrament we have to do with Ahnighty God, and
receive
284 Of Hindrances that keep Part III.
receive moH noble G'lfts^ and aEl mo§i humble
Repentance in Jhaviefully conjejjing and renounc- •
ing of our Sins, and give moff hearty 'Thanks^
and put up 7noff ardent Prarers : And there-
fore that Pofture mud needs fuit well with
it, which becomes thefe Services. And that
Kneeling will be allowed to do by all Perfons,
fince it has been ordinarily well liked in all Times,
nay, preferred before others for the Pofiure of De-
votions, As it is a Supper and a Feah, fome are
apt to think Sitting, which with us at lead is the
ordinary 'Table- Pojture, to be more convenient.
But as this is not a common, but a religious Feaft,
wherein we have to do with God, and perform
fo many Things whereto all inward Reverence and
Humility is required, there are Reafons enough
which moll jullly authorize Kneeling too ; fo that
if we dired our Eyes to them, we fhall foon fee
that it may very reafonably be ufed, and is in no
wife unfuitable or improper for it. And therefore
if wc were left at Liberty to receive it as we pleased,
we might have enough to jujlify ourfehes in making
uje of it.
2. Kneeling is appointed by our Governors, whom
God commands us to obey in all lawful Things ; fo
that every good Man, who is under Authority, ought
to obferve it. God requires us to be fubje5f to Prin-
cipalities and Powers, and to obey Magiftrates, Tit.
iii. I. and to obey them that have the Rule over us^
and to fubmit ourfelves\ for they watch for cur Soids, as
that tbey 7nusl give an Account o^ xhzm^ Heb. xiii. 17.
Now to obey, is to do what we are hidden -, fo that
when they command this Pofiure, we are bound
in' all Duty and SubmifTion to comply with them.
Before they enjoin'd it, we were at Liberty to ufe
either //,or another, according to our own Difcrecion.
But when once they have interpofed their Autho-
ricy.
Chap. 6. Men from the Communion, 285
rity, St. Paul tells us, that Obedience in all lawful
Things^ fuch as Kneeling is, is our Duty. So that
although we think another might be better ufcd,
and, were we left to ourfclves, would make ufe of
it : Yet when once they have enjoined this, we
mufl deny ourfclves, and fubmit to it.
But if Kneeling had neither any Authority ef-
fedually to enjoin it, nor any Reafon from itfelf
fufficient to recommend it ; but that Sittings or
fome other Pofture, were much fitter to be ufed :
yet,
3. Since even in their own Opinion it may at lea§i
lawfully be ufed toOy tho* not fo well as they think ;
;/ Men have any due Value for^ or Defire of the
Holy Sacrament^ for its Sake, and rather than mifs
ofit^ they fhould cofnply with this Poflure,
When we are hindred from the Holy Sacra-
ment by little Things, and refufe to communicate
unlefs we can have it ordered according to our
own Liking in all Points, it is a Sign we do not
think we greatly need it, nor are very defirous of
it ; for if we were, it is certain fmall Matters
would not put us by it. Were we fully fenlible
how much it is both our Duty and our Privilege to
partake therein, and thereupon did earnettly covec
and long after it, we fhould be glad to be ad-
mitted to it in any Pofture, and, fo we might
join in the Thing, fubmit readily to any Gefture
CO receive it in. If any Man refufe a Prefent of a
thoufamd Pounds, becaufe it is brought to him in
an homely Purfethat is coarfe and much decayed;
or if he v/iil throw back the Conveyance of a fair
Eft ate, becaufe it is fealed with a common Stamp
which wants a Coat of Arms to it ; all the
World would fay he would not be fo curious if he
flood in any great Need of them. And if any
Perfon fhould turn away from the mod fivouty
and
286 Of Hindrances that keep Part III.
and choice^ Meat^ becaufe it is diflied up on
Pewter^ not on Plate \ the By-ftanders would all
conclude that he is full enough already, and has no
great, £<^^^ of Appetite, And the Cafe is jufh the
fame when any of us fhew Nicenefs about the
Pofture of the Holy Sacrament. For did we re-
ally think we were in very great Need of it, and
had fuch an ardent Befire as that we might be faid
to hunger and thir§i after it ; we fhould be glad to
have it in any Pofture, as we could be allowed to
have it. So that altho' Kneeling were a Gefture where-
to we were no ways obliged ; nay, tho* itwere juft-
ly to be difliked, not as unlawful indeed, but as in-
convenient ; yet, when the Sacrament is not other-
wife to be had, there is no Man, who is duly de-
firous to receive the fame, but will comply there-
with. He had rather^ it may be, communicate
Sitting or Standings or after fome other Manner
which he fancies better, were it left to his own
Liking, but yet, if he defires it in fuch Meafure
as he ought, he will fuhmit to receive Kneeling,
rather than mifs the Opportunity, and not re-
ceive at all.
And this is the great Thing which I would urge
upon all thofe who are kept back by this Hin-
drance ; namely, that altho' for its /jw^ 6"^^^ they
would not chufe it, yet for the Sacrament's Sake^
which is not otherwife to be had, they would at
leaft comply with the kneeling Poflure. In my
Judgment it is their Duty to kneel, fince their
Governors require it ; and the Pofture is fo fuit-
Me to the Feaft, that vvere it not required, they
might have enough to juftify themfelves in make-
ing ufe of it -, and if, upon the Reafons I have
here given, they are convinced of thefe Things,
that clears the Cafe without more ado, and is the
bed
ehap.6. Men from the Comrnumon. 287
bed Solution of it. But if their Prejudices ftick
flill alter all, and in thofe Points they happen not
to be of my Mind, but think themfelves free
from any Obligation to lawful Authority which
appoints Kneeling, and conceive that 6'////;;^ is much
letter ufed ; yet at lead, fince Kneeling may law-
fully be ufed too, for the Blefled Sacra?nent^s Sake,
which, if they value it as they ought, they would
gladly accept of, tho' in a Porture lefs convenient,
let them condefcend and fubmit to kneel. Tho'
they had rather receive Sitting, when they may
be allowed to do fo \ yet they may receive Kneel-
ing, when there is a Need to kneel. And they
mud needs think it better to kneel to the Holy
Communion, than, by (lopping at a Thing fo in-
mcent^ tho' lefi fignificant^ to be quite put by, and
go without it.
But againft this Compliance they may, per-
haps, chjeul^ and it is the faired Thing which I
know faid againd it, That they cannot comply
with this Injunclion of Kneeling^ becaufe it is crofs
to our Saviour's Injlitution ; for as he indituted the
Holy Sacrament, fo they think we ought to ol>
ferve, and partake of it.
But to clear this Point, which I flialf do as
plainly as I can, becaufe it feems to have fome
Weight in it, I fnall obferve,
I. That 'f lifing a Pofture different from zvhat-
cur Saviour did in the Holy Communion be a Break*
ing his Infiitution^ Sitting no lefs than Kneeling is
a Breach of it ^ Jo that they and ive are iqually
concerned to anfiver this Argu?ne7:!.
The Podure which our Saviour ufed, was nei-
ther Sitting nor Kneeling^ but a^iother different from
them both. In the Paffover it is plain he ufed
lying or leaning dozvn^ which w^as the banpuetting
'Geftire of thai Time, when they ufed to" eat ac
their
288 Of Hindrances that keep Part IIL
their Feafts, l^wg upon Couches. And thus the
Evangelic expreflcs it: When Eveft was come, fays
St. Mailhew^ he fate down ; io according to the
Cuftom of thefe Countries we render it, but the
Word is, he * lay down with the Twelve^ Mat.
xxvi. 10. And in the 21ft of St John^s Gofpel,
St. John is fa id to have leaned on J ejus' s Breaft at
Supper^ which tho', as I obferved, itbenotfpoke
of the Paflbver, but of another Supper, which
Jefus had two Days before, yet it fhews the Tahle-^
Pofture of thofe Days, when at Meals they Jay
one within another, ver, 20. And this Pofture
in great Likelihood he continued to ufe at his own
Supper ; for they were both religious Feafts, and
there was no more Reafon why it fliould be ex-
cluded from the one, than from the other. But if
when he alter'd his Gefture, according to the
Jewi/h Cuftom, at giving Thanks, he continued in
that all the Time of his own Supper, as fome fup-
pofe •, yet was not that either Kneeling or Sitting,
but 2L /landing Pofture. So that the Gefture which
our Saviour ufed, was as different from Sitt'n^,
as it is from Kneeling. And therefore if the Ufe
of one diff*erent from his be a Breach of his Infti-
tulion, it is equally broken on all Sides, and one
cannot urge it againft another, but both are alike
in Fault, and equally obliged to anfwer it.
And if any fay. That albeit in Sitting they do
vary from the Pofture which heufcd, yet it is ftill
to another Table-Gejlure, whici^ is of the fame
Nature, and may be held equivalent ; I defire
them to conftder, that then tiDcy are plainly gone
off, as well as we, from the Example of our Lurd^
and from the Mode which he ufed, fmce, whereas
he lay along, they fit upright -, and only ftick to
fuch a Gefture, as agrees to tlie Nature cf the
* 'Al/iKS/TO.
Chap. 6. Men from the Communion, 289
Fea§i^ and to the Notion of the Communion
being a Supper and a Banquet. So that their Sit-
ting is not authorized by our Lord's having ufed
it at firll, for that he never did ; but by its being
a Tablc-Gefture, which becomes a Feaft, and is
thereby fuked to the Nature of the Holy Sacra-
ment. And when once this Ground is admitted,
it will make Way for Kneeling too, fince there is
much alio in the Nature of the Thing to render
it very fuitable and convenient. For, as upon the
Account of its being a Feaft^ whilft they dire6t
their Eye to that, they may be embolden'd to fie
down thereat ; fo alfo upon Account of its being
a mod venerable and religious Feaff, whereat all
inward Revere/tee and profound Hu?nility is required,
they may fee juft Reafon to ufe another more
lowly Mode, and k?ieel when they receive it. But
if (lill they fhould think Sitting the more agree-
able Mode, and that, it being a Table Gefture, a
Supper is belt fuited thereby ; yet would this be
no Reafon why they cannot comply with Kneeling,
but only why, if they were left to their own Li-
berty, they would not make Choice of it. For
tho' they would not chufe it, yet are they at Li-
berty for all that to forbear Sitting, and either to
ftand^ or /z>, or kneel at a Feaft, when Need re-
quires that they fliould do fo. So that whatever
it may be to their own free Choice of Kneeling,
this can be no Hindrance to their Submiflion and
Compliance with it.
But fince both in their Way and ours^ the Gef-
ture of our Lord, being now out of Date thro*
the different Ufage of the World, is quite relin-
quifhed -, for a full Vindication of them as well as
of ourfelves in this Point, I obferve,
2. That the Pofture lahlch he afcd was no Part
ef the Injlilutiony fo that the Inftitution is not h'oken
U when
290 Of Hindrances that keep Part III.
when the Pojlure is altered ; yea^ neither it^ nor any
other Pofture^ has any Precept or Command at all
for it j fo that no Pojlure is neceffary^ but ally both
theirs and ours, are ftill indifferent,
^he Pojlure wherein it was firB received, I fay, is
no Part of the Injhtution cf a Sacrament ; fo that
the Injlitution is not broken when the Pojlure is al-
tered. It is only the ning which is appointed ;
but as for the Pojlure, or the Time, or the Place^
or the Company, they are little Matters that are
unworthy of a particular Appointment, and are
left at Liberty to be order'd as Mens Difcretion
Ihall judge mod convenient. And, indeed, if
the Gejlure which our Lord ufed, were any Part
of the Inftitution of this Holy Fead, the T!ime,
and Place y and other Circumjiances would be fo
too •, for they feem all of equal Weighty and were
all equally ufed at fir^, which is all that the Gef-
ture has to plead for its being a Part thereof So
that if it be a Part of the Inftitution to receive in
the leaning Pojlure, becaufe in his Eating thereof
our Lord ufed that Pofture, it is equally a Part
of it to receive after Supper, which is the Time
when he chofe to eat his own Supper ; and in an
upper Room, which was the Place wherein he ce-
lebrated the fame-, and only with Men, who were
the Company whom he invited ; and thoie no
more than twelve, which was the Number he fe-
lei5led to fup with him. All thefe can plead the
fame Title for being Parts of the Inftitution,
which the Gefture can, i. e, their being ifed at the
first Appint7nent of the Holy Sacrament, which is
all the Claim it can make thereto. And therefore
fince the Tune, and Place, and Number, and Per-
Jons are no Part, but may be altered, without any
Breach of the Inftitution, as it is on all Hands con-
cluded they may •, the Pojlure is np Part of it, but
may
Chap. b. Men from the Communion. 291
may be ^Icer'd without any fuch Infringement alfo.
And to ihew this more fully, it really has been
done in Sacraments, and that too in the Judg-
ment of our blefTed Lord himfeJf,, without any
Wrong to the Inftitution ; and that was in the
Jew'ijh Pajfover, For the Pofture wherein it was
firft celebrated, was in that of 'Travellers, with
their Loins girt, and their Slaves in their Handy
and their Shoes on their Feet ; yea, and what
makes this Circumftance more confiderable in
their Cafe, it was by God's own Order and Appoint-
ment. For thus Pj all '^ou eat it^ faith God, with your
Loi?js girdedy and your Shoes on your Feet^ and your
Staff in your Hand^ and you fhall eat it in hajle, it
is the Lord's Faffover^ Exod xii. 1 1. But after-
wards, in Compliance with the Courfe of Times,
and the Cuflom of other Countries, this ftanding
Pofture of Travellers was changed into the lean-
ing or difcumhing Pofture of Men at Eafe, which
Change our Saviour himfelf mod evidendy al-
lowed, by his own Ufage and Obfervance of it.
For when he eat the Pajfover with his Difciples^ ic
was not in the travelling Pofture ufed at firfl:,
but in this difcumhing Pofture, which had been in-
troduced fince inftead thereof PFhen Even was
come Jefus fate, or rather * lay down to Supper with
the Twelve, Mat. xxvi. 20.
Thus is the Pofture which our bleficd Lord ufed
in the Holy Sacrament no Part of the Inftitution,
fo that the Inftitution is not broken when his Pol^
ture is alter'd. And if it had been any Part of
it, his Lying could no more be changed into Sit*
ting, becaul'e it is another Table- Pofture, than the
Bread and IVoje can be changed into any other
Food or Liquor^ becaufe they aie a Table-Furni-
ture, For the Parts of the Bleftcd Sacrament
U 2 muft
292 Of Hindrances that keep Part III.
mud be kept the fame as our Saviour left them,
and we mull not go about to alter and put in
others indead of them, left we be thought to
cancel his, and to inftitute a new Sacrament of
our own.
. Yea, neither it ^ nor an-j other Pofture has any
Command at all for it \ fo that no Pofture is neceft
fary^ but all, both theirs and ours, are ftill indiffe-
rent. It is not at all enjoin'd by our Saviour
Chrifl^ for he only commands the mng, bidding
them take Bread and eat it, and IVine and drink it^
Mat. xxvi. 26, 27. and to do this in Remembrance
of him, Luke-xxii. 19. but fays not a Word pre-
fcribing the Gefture, 'Time, or other Circumftances
which they are to ufe in fo doing. Neither is it
at all mentioned by St. Paul, who, as our Lord
had done before, commands only, after the Men-
tion of the Bread, that we fhould do that in Re-
viemhrance of hitn ; and after the Mention of the
Cu_p, that we fhould drink that in Remembrance of
him •, T3ut gives no Command at all concerning
Pofture, nor any other fuch inconfiderable and
outward Thing, i Cor, xi. 24, 25. And yet he
delivered all that to them which he had received
in Command from Chrift, relating to the Holy
Communion : / have received oj the Lord, faith
he, that which I alfo have delivered unto \ou, ver.
23. So that altho' God has mod fir idly com-
manded the receiving of the Holy Sacrament^ yet
has he no where commanded any Pofture to be
iifed therein *, and therefore none of them is neeef
fary, but ally both theirs and ours, are Hill in-
different.
Thus then is our kneeling Poflure at the Holy
Communion, as alfo others Standijtg or Sitti?ig
where that is the Fafhion, no unL'-Juful Thing,
Tior any Breach of the Inftituiion, tho' our Sa-
viour
Chap. 6. Men from the Communion, K)'^
viour ufed a different one. The Pollure which
he communicated in, was }io Part of the Appoint?
meat ; lb that there is no Breach of his Appoiht-
ment when chat Pollure is altered; and neither i/,
nor an^ other Pojlure has any CoDwiand for it •, fo
that none of them are either 7ieceffary or unlawful
upon, but all may dill be ufed, either as piihlick
Authority^ or in Want thereof, as private Pn:"
dence, and Love of Peace fhall determine us.
And as the Pofture which was ufed at Jirff^
may be altered without any Breach of the hjlitii'
tion^ or of any Law of Chriff, and a new one
lawfully brought in inftead of it ; fo,
3dly, pnjen a Pofture different from that at the
firjl Inftitutiony was introduced in Sacraments^ our
hleffd Lord himfelf^ and they themfelves too^ have
fubmitted to it.
As for our hleffed Lord, the Matter is plain of
him in the Cafe of the Paffover, which I have
mentioned already. He found the Pofture ditfe-
rent from that which was at firfl: ufed in Egypt :
For then, as I have noted, they flood like 2>j-
veilers, but now they lay down, like Men at Reff
and Eafe. But fince common Ufage and publick
Authority had altered the former Mode, and fet-
tled this latter inftead of it ; he would not go to
difpute it, but readily conformed himfelf to it.
For when he ca??ie to eat the Paffover, fays St.
Matthew, he fate, or rather lay down with the
Twelve, Mat. xxvi. 20.
And as for themfelves, they do the fame Thing
too in Sitting, where that is the Pofture, which
L-aw or Cuftom has introduced among them.
For Silling is a Gefture very different from that
Vv'hich our Saviour ufed, who did not //, but lis
down at the Holy Sacrament. But when the Af-
feinhly cf Divines had brought in this Mode
U 3 amongtl
294- ^/ Hijtdrances that keep Part III.
amongfl. us, notv^ithftanding its being a Devia-
tion from wliac was done at firft, they did then
comply with it, and would, it feems, adhere to
that Change, and do fo ftill.
If they will be guided therefore, either by
their Saviour's Pra^ice^ or by their own^ in this
Point •, when Ufe and pihlick Authority have fettled
any Pofture of Communicating, they muft fub-
niit to receive in that Pofture. The Gefture
\yhich they find now among us^ is not more dif-
ferent from what our Saviour ufed, than the Gef-
ture which be found in the Paffover was from that
which the Jews had firft ufed in Egypt : But yet
he made no Scruple of this Pofture, fo plainly
novel and of a later Date, but readily complied
with it. In Conformity to which Exajnple the
\ApojUe teaches us in lejfer Things, to make com-
mon Ufages our Rule, for the Prevention of all
Difpiites and Variances : If any Man feem to be
contentious in the Cafe of Woinens being unveil' d in
the publick AfTemblies, we have no fuch Cujlcniy
nor the Church of God^ i Cor. xi. i6. And the
Sitting which they think well of, is as different
from our Saviour's Pofture as Kneeling is •, but yet
they readily embraced it, when once the Affemhly
had dire6led that it fhould be ufed. So that if
they are but free to follow our Saviour's Practice
and St. Taul's Rule in this Cafe ♦, or if they will
go as far with the Church's- Order ^ as formerly
they did with the Affemhly'% : Since common Ufage
and puhlick Authority have fettled Kneeling at the
Holy Sacrament among us, .they ought not to
ftick out, but to fubmic to it.
And thus ic appears, that their Compliance with
our Ufe of Kneeling^ in the Holy Communion, is
iioc at all againft our bleiTed Saviour's hiftiiution ;
fb that the Fear of wronging that ought not to
hinder
Chap. 6. Men from the Communion^ 295
hinder any of them from complying. It is in-
deed, a different Pofture from what our Lord
firft ufed •, but if that be a Breach of his Inftitu-
tioHy Sitting no lefs than Kneeling is a Breach of
it ; fo that they and we are equally concerned to
anfwer it. But in Behalf of both it is eafily an-
fwerd. That the Pofture which he ufed^ was no
Part of the Inftitiition of the BlelTed Sacrament ;
fo that the Inflitution is not broken, when the
Poflure is altered. That neither f/, nor any other
Pojiure^ has any Precept for it ; fo that none of
them is neceffary^ but all of them are indifferent
and lawful to be ufed, according as Mens own
private Judgjnent and Difcretion, where they are
left to that, (hall dired, or 2^s pnhlick Juthority
and Cufto?n fhall any where prefcribe. And that
when thefe have in any Place introduced a Pofture
different from what he ufed, he himfelf^ by his own
Pradice in this very Cafe, and they too who make
this Objedion, by theirSy have taught us to com*
ply therewith.
But againft this Compliance it is by fome ftill
farther urged, that Kneeling in the Holy Sacrament
is worfhipping the Breads and a Popijh Rite, and
that therefore they dare not yield and conform
to it.
Now in Anfwer to its being a JVorJhipping the
Bread^ I would obferve to them, that there is no
Fear of that, becaufe we do not kneel to the Bready
nor have any Intention to worfhip it -, and if really
we did intend to worfhip the Breads without which
there is no Adoration paid to it, we fhould worfhip
it whether we kneel or fit ; fo that as to this Point
of worfhipping the Breads their Mode and ours are
equally concerned^ and it muft be owned on all
Sides, that where that happens, not the Poflure^
hjSf the Intention is to be blamed for it.
U 4 I, fa
i29& Of Hindrances that keep Part III.
I. In Kneeling at the Holy Sacrament^ I fay,
there is no Fear of zvor/hipping the Breads becaule
we do not kfteel to i/, nor have ar^ Intention to wor-
fhip it. If we (hould kfieel down to the Breads in-
deed, and, fubmirring ourfelves before it, pay
divine Honour and Homage to it ♦, this were really
to worjjjip the Bread. And this the Papifts plainly
do in that Reverence which they (hew towards it.
For they verily believe it to be tranfuhftantiatedy
i. e. that the Subltance of the Bread, after the
Words of Confecration, is paOed into the natural
Body and Blood of Chrift, which, with his hu-
man Soul, has his Divinity hypoflatically united
to it : And upon this Belief, they fall down to it
with a Defign to reverence it, and to give as
much Adoration to it as they would to Chrift
himfelf, were he vifibly prefent. But altho' this
be their Intention, yet is it in no Cafe ours in
Kneeling at the Sacrament. For we kneel not to
the Breads to give any Homage and Adoration unto
it, as our * Church has moft exprefly declared in
the Rii'brick ; fo that if any Perfons intend any
fuch Thing, they muft not fay they follow the
Church in that, fmce in the moll: carneft and ex-
prefs Words it utterly difclaims and warns us all
againft it. But we ufe Kneeling to a quire diffe-
rent End, viz. only as it is a reverential humble
* // is hereby declared, that thereby (viz. by Kneeling) m Ado-
rati07i is int€?idedy or ought to be doHe, either unto the Sacramental
Bread and Wine there bodily receittdy or unto any corporeal P re-
fence of Chrifs natural fkfh and Blood. For the Sacra^nental
Bread and Wine remain fill in their natural Subfavccs^ and
therefore may not he adored (for that nvere^ Idolatry, to be abhorred
of all faithful Chrifians.) And the Jiatural Body and Blood of
our Sa'viour Chrijl are in Hca<-jen, and not here ; // being again/i
thi' *7; ufh of Chriffs natural Body to be at one Time in more F laces
thfin one. Kub. a: tbs End of the Communion Service.
Fojlurey
Chap. 6. Men from the Communion, 1 97
Pofture^^ wherein we may very decently receive
Gifts, and make Confcffion of our Sins, and give
thanks, and pour out our Prayers to Almigloty God:
So that our KneeHng is only unto God, who is the
proper Objed of our Worfhip, but not at all to
the Bread, which is never intended to be I'erved,
nor receives any Homage or Submiflion by it.
This, I fay, is all we do in Kneeling at the Holy
Sacrament, as the Cburcb requires, and as our
own Confciences bear us Witnefs, which are the
only fure Judges in this Cafe, fince they alone do
thoroughly underftand, and are privy to our own
Intents and Purpofes. And when both our Church
and loc do thus openly profefs that we kneel not to
the Bread, nor have any Intention thereby to
worfhip and fubmit ourfelves to it ; there is none
lure will be fo rafh and unchriftianly cenfori-
ous as to charge us with it. But if any do, they
are thereby guilty, not only of an open Unchari-
tahlenefs, in imputing the word Things to us
without any juft Caufe ; but alfo of great Pre-
fumption and high Arrogance, fince therein they
take upon them to teach us our own Thoughts,
and tell us our own Hearts and Intentions better
than we can tell ourfelves.
2. If in Kneeling at the Holy Sacrament yNtJhould
have any fuch Intention, without which there is no
Adoration paid to the Bread, we fhould worjhip
iJohetl:>er we kneel or fit •, fo that their Mode and ours
are equally concerned in this Doubt, and it muft be
owned on all Sides, that where fuch Worfhip is
paid to Bread, it is not the Pofture, but the In-
tention which is to be blamed for it. For when
* Which Order (of Kneeling) is 'well 7neanty for a Signifca-
iio7i of our humble and grateful Ackmnxledgement of the Benefits of
CJ:riJi therein gi'ven to all ^^^Qvthy Recei^as. Rub. at the End
of tke Communion Service.
we
2gS Of Hmdrartces that keep Part III.
we defign Worfliip to any Objed, we can give it
by a bare inward Homage and SuhmiJJion of the
Mind^ without the FIclp of any outivard A61 ;
or, if we would make it a Worlliip of the Body
too, that may be done by any Pofture wherein we
defign to exprefs it. It may be done Sittings as
well as in a more bumble Mode ; for tho' that
ieem to fhew more of Familiarity than Refpe5fy
yet has it fometimes been ufed for the Pofture of
IVorfhip, Thus the Gentiles worlliipped their
Gods^ as Tertullfan * tells us ; The Nations^ fays
he, worjhip their Images Sitting. And thus alfo
the Jews fometimes worfhipped in their religious
FeaftSy when they fed upon thtirSacriftces, i Sam.
ix. 13, 2 2. For fo it was plainly in the Worfliip
of the Golden Calf^ where, after they had offered
their Burnt -Offerings and their Peace -Offerings,
they fate down to eat and to drink upon what they
had offered^ Exod. xxxii. 6. So that if any of
thofe who kneely are guilty of worlliipping the
Bread, thein Kneeling muft not be accufed for it,
fince, When giving Worfhip is their Intention,
they would be guilty of the fame Thing if they
Jltte, And therefore it is not the Pofture, which
were very commendable were it diredled unto
God, but the mif-applying it unto the Bread, and
uGng it with that irreligious Intention, which is to
bear the Blame thereof.
As for thofe then, who are afraid to kneel at
the Holy Sacrament^ for fear left thereby, with the
Papifts, they ihould -worjhip the Bread-, my An-
fwer in brief is this. To worjhip the Bread, as
the Papifts do, is to kneel down to it, and to pay
* Cum perinde faciant Nationes adoratis Sigillaribus fuh re-
fidendo, vel propterea in nobis reprehendi meietur (viz. Jitting
at Prayers) quod apud Idol a cclebratur. Icrtul. de Or at,
C xii.
divine
Chap. 6. Men from the Couimunion. 299
divine Honour and Adoration to it, becaufe they
believe Chrijl: bodily preferJ therein ; and this may
be done in any Pojlure, either Sitting or Kneeling^
when any Pcrfons intend fuch Worfliip to the
Bread ; and without fuch Intent^ we do not wor-
fhip the Bread by Kneeling in the Holy Sacra-
ment; and they are be§i Me to tell themjelves
whether in Receiving they intend ^ny fuch Thing
to the Bread or no ; and if they fay they do not^ ic
is great Arrogance^ as well as Uncbaritablenefs in
ethers, to charge them therewith -., and if they have
any fuch Defign, they mull not fay it is to comply
with our Church, becaufe it exprefly declares againff
it, and warns the?n of the Danger cf it. If they
worfhip the Bread, their Kneeling is no Caufe of
that Worfhip i and if they are fo minded, they
may life that Poflure only to confefs their Sins, and
give Thanks, and 7nake Prayers, by all which they
worfhip God', and if ftill they will worfhip the
Bread by Kneeling, they go off from the Injun^fion
of the Church, which would deter them from doing
fo. So that their Suhmiffon to the ChurcJj's Or^
der in this Cafe, can put them in no Danger of
worfhipping the Bread ; and therefore in comply-
ing with her, they have no Caufe at all to be
afraid of it.
And then, as for this Kneeling in the Sacrament
being a Popifh Rite, if they mean that the Papifis
vfe it, they may call their own Sitting a Popifh
Rite too upon the fame Ground, becaufe that alfo
is fometimes ufed by them in Receiving. For the
Benedi^i?2e Monks, as * Didoclavius, a zealous Af-
* Hodie in Cathedralibus Ecclcfiis Sc Monafleriis Benedifti-
norum, in Die Ccena: Domini ante Parafceuen, Sec. Evange-
lium Joannis a Diacono publice praelegitur, & dulciflima ilia
colloquia Chrifti, qUcX abiturus cum diicipulis habuit, recitan-
tur : interim ordine difpofitis menfis, convivae aflident, panem
azymum frangentes, &c. Dn/oc/av.Jlf. Damajc, C. x. p. 746.
fertor
300 Of Hindrances that keep Part III,
ftrtor of the fitting Mods^ has obferved from Bid-
linger^ Sit at the Comvmmon fomctimcs^ yea, and
the Pope bimfelf at certain "Times doth Jo. For thus
much PVilliam Tbcmas, an Eye-Witnefs of it, in
the Year i''547, plainly tedifies, as the * ^lencb-
Ccal fays. And the fame in his Hiflory of Italy,
Diirandus f alfo clearly affirms : And likewife the
Book of the facred Ceremonies % fufficiently inti-
mates it in one Cafe, "oix. at the Coronation of ths
Emperors. Sitting and Kneeling then are both equal
as to this Point, that the Papijis ufd tlmn : But
that need not make us throw them away as Pop'fi
Rites, or be any Difparagement to either of them.
For the Papists have many harmlefs Hiings, and
many very good, as well as many had among
them. They' have the Scriptures, which are ne-
verthelefs the IVord ef God becaufe they read
them •, and i\\it Creed, and the Lord's Prayer,
which none of us will call afide becaufe they ufe
them j and kneel at their Prayers, which yet we
ought not to difclaim for fear o^ Jymbolizing with
them : So that both Silting and Kneeling may be
good Things among us, tho' both are ufed by
them to^.
But if by a PopiJJj Rite., they mean that it is
one of the Corruptions of Popery, whereby they
have depraved ChrijVianity •, that is a great Mif-
* ^cnch-Goal, p. i 2.
*|- Summus Pontifex ad fedem afcendens, ibiqae confidens,
ur.iverfis cernentibu?, majorem partem oblatae fufcipit de Pa-
tina quam Subdiaconus apportaverat de Altari, ipfamque Den-
tibus fubdividen?, unam particulam ejus fumit, & aliam in Ca-
licem miiitit, &c. Durand. Ralion. Di-vin. OJic. 1. iv. c. 54.
Num. 4. p. 203.
X Imperator retrahens fe ad partem dextram, ftat ufque quo
Pontifex ad fcdem eminentem communicaturus revertatur,
quern Imperator fequitur, Lilf. Sacr. C<^rcm. S. Rom. Eccl. 1. i.
fe6t. 5,c. 3. p. 59.
take,
Chap. 6. Men from the Communion, 301
take, • which has no Colour of Rcaion or Ground
ac all for it. For Kneeling is not only a very in-
nocent^ but a very decent Potlure wherein to re-
ceive Gifts y and make humble Confeffion of our Sins^
and put up Prayers and Supplications to Almighty
God •, all which we are to do in the Holy Sacra-
7?ient. It is probably a much more ancient Rite^
and either //, or fome other Pojlure of Reverence
and Adoration^ which is of the flime Account with
it, was ufed in the Communion long before Popery^
i. e. the Popifh Errors and Corruptions ^ which are
a novel and upflart Religion, had any Footing.
But then in further Return to this Exception,
I mufl obferve to them, that, on the other hand,
the Way of Sitting at the Holy Table, which they
contend for, is a Socinian Rite, which they firfl
introduced into the Protsfiant Churches, and that
in Difrefped: and Irreverence to Chriii himfelf,
whofe Death is there fet forth, to fhew that they
held him for a rnere Man, and dejiied his God-head,
And on this Account, when other Poftures, as
Standing or Kneeling^ have been left indifferent in
the Holy Sacrament, Sitting has been particularly
rejedled and forbid by Proteftants, in Deteilation
^of its having been* firfi: introduced among them
by thefe Men, and that upon fo very impious
and horrible a Defign. As for Standing or Kneel-
ing, fays the General Synod of Petraccud in Poland,
held in the Year of our Lord 1578. Men may be
at Liberty to ufe either, as they pleafe. But as far
Sitting at the hordes Table, becaufe that is contrary
to the Rites commonly ufed in ' all the Proteftant,
Churches throughout Europe ; and becaufe they were
the firfi Authors and Introducers thereof among us^
unfkilfully pretending Chriff's Example for the fame,
who as treacherous Runagates are fallen from us to
the Arians : Therefore we. have rejculcd it, as pro-
er
302 Of Hindrances that keep Part III.
'per to them^ who dijfhigui/h them/elves by their irre-
verent Treatment^ as ofChrift himjelf^ fo alfo of his holy
Ordinances ; and as a Ceremony lej's decent and religi-
ous^ and which is very apt to fcandalize weak Minds *.
As for this Objetlion then againft complying with
the Injundion of Kneeling in the Holy Sacrament,
viz, its being a JVorJhipping the Breads and a
Popijh Rite% there is really no Weight in it. For
they cannot worjhip the Bread in complying with
the Churchy fince it forbids them to worlliip it.
Nor are they chargeable with any Thing therein
that is truly and culpably Popifi^ tho' the Patifts
ufe the fame Pofture (as indeed they do Sitting
too, which yet is never the worfe for their Ufe
thereof;) becaufe Kneeling at the Communion is
none of the Corruptions of Popery^ (as Sitting among
Protefiants at firft was of Socinianifm) but either
27, or fome other Pofture of Adoration which is of
equal Danger with it, as to the Matter of Wor-
Ihip, was in Ufe in Chriflianity before the Popijb
Errors were introduced. So that altho' they can-
not fee Reafon enough to defire this Way, nor
would receive Kneeling, were another Pofture al-
lowed in Receiving ; yet fince the Sacrament is
* Thus Synod. Gen. Petracovienfis, An. Dom. 1598,
Menfe Junio, Decree that the Pojiure of Receiving Jhould he either
Stantes or Genufleftentes : And Jay of Sittingy Seflionis vero
ad menfam Domini, quia prxter Ritus in omnibus per Euro-
pam Evangelicis Ecclefiis vulgo coni'uetos illi inter nos primi
autores extiterunt, qui omnia temere in Ecclefia immutantes,
& fme fcientia Chriftum quafi imitantes, a nobis ad Arianif-
mum perfidi Transfuga; fa£Vi funt ; quare hanc propriam ipfis
(ut Chriftum, ita & Sacra ejus irreverenter tradantibus) & taxi-
quam minus honeftam ac religiofam, fimplicioribufque admo-
dum (candalofam Caeremoniam rejecimus.
So Synod Gen. Cracov. Anno 1573. ASl 6. vjhich permits
Ceremonies in the Sacrament to Chrijiian Liberty. Monemur a
patribus, ut qui Seflione in Sacra ccena utuntur, eam Ccremo-
niam quafi Arianobaptiftis propriam relinquanc.
not
Chap. 6. Men from the Communion. 303
not ocherwife to be had, they may very flifely and
wifely comply with it, and fubmic to it ftill.
And thus I have conGdered this Impediment^
whereby many good Minds, who are fenfible of
the Duty of it, and are otherwife very well pre-
pared for it, are yet unhappily kept back from
the Hol^ Sacrament, And the Rellilt of all is this.
That when they (lay away upon this Account,
becaufe the'j will not kneel in receiving the fame^
they refrain upon a moft unjuftifiable Ground, which
will afford them no Excufe^ ncr ought in any
Reafon to be their Hindrance. For Kneeling is re-
ally no unfuitahle^ but a very decerd Pofture •, fo
that if we were left at Liberty to receive how we
would, we might have enough to juftify our/elves
in making ufe of it. And it is appointed by our
Governor 5y whom God commands us to obey in
all lawful Things; fo that in regard to their
having prefcrihed it, every good Man among us
ought to ohferve it. And if neither Authority could
impofe it, nor it had any Reafon from itfelf to re-
commend it, but xhzx. Sitting were on all Accounts
much fitter to be ufed ; yet fince in their own
Account // may lawfully be ufed too, and is only,
as they conceive, a lefs decent Mode, but has no
Sin or Offence in it; if they have any earned De-
fire for the Sacrament, which is not otherwife to
be had, for its Sake they will at leafl comply with
Kneeling. If they rate Things truly, fince Autho-
rity has enjoyn*d it, they will fee themfelves obliged
to ufe it. But however, fince their Saviour has
laid no Weight upon it, but accepts of a truly
devout Mind at his Table in any Pofture ; tho*
they had rather ufe another, yet is there nothing
to hinder their Compliance and SubmifTion to ufe
this. So that there is no jufl: Pretence for any,
upon this Account, to refrain coming to the
Blefied Sacrament. C H A P.
304 Of Hindrances that keep Part III.
CHAP. VII.
Of fome other Hindrances.
The Contents.
An Account of fome other Hindrances. One ahftains
from the Holy Sacrament^ hecaiife the Day before
he was at a Feafl. Another^ hecaufe his Child is
fick^ or he himfelf is lightly i^idifpofed. A Third, he-
caufe Ms Wife, or Hufhand cannot come along with
him to join therein. A Fourth, hecaufe he has a
Vifit to make, or a Friend is come in, who in all
Civility muft he attended. A Fifth, hecaufe of a
Shower of Rain, or a fJoarp Air abroad, fo that
he muft endure a piercing Blaft, or wet his Foot
to go out to it. Thefe are no Excufe from it, hut
ftill Men are hound to communicate.
HAVING hitherto confidered thofe Fleas
which feem to be of mod Weight in hin-
dering Men from the Holy Sacrament, and pof-
fefs them either with a Scruple, that they dare not,
or with an important Reafon why they (hould not
chufe to come to it *, before I difmifs this Head, I
fhall take Notice of fome others, which, though
of lefs Moment, may yet feem fit to be confi-
dered.
Men oft-times giv^e fuch Reafons for their Ne-
glefl of the BlefTed Sacrament, as are Reafons to
themfelves for negkdiing nothing elfe that is of
half that Moment. T^he Unfeafonahkmefs of the
JVeather^ the Sicknefs of a Child, the paying a Com--
pli?nent to a Friend^ or the like, is thought a iuffi-
cients
Chap. 7. MeJifrom the Contmtinm. 30 j;
cient Hindrance from the Communion: Whereas
k would not hinder them from any Buflnefs, which
cither Friendjhipy their own Pleafure^ or their
Profit requires of them. For how cogent foever
they may account them in keeping them back
from 2/, they would not be with-held by them
from purfuing any Sporty or from driving an ad^
vantageous Bargain^ or carrying on any E^id ot
Inter eft ^ or ferv'mg their Friend, in any' Bufinefs^
or Affairs of Moinent, And can any Man now
have the Face to give that for a Reafon to Al-
mighty God, which he would be afhamed to offer
as a Reafon to any one elfe ? Can he exped: to
cxcufe the Negle^ of a weighty Duty unto hifn, by
fuch triPiing Apologies as would not excufe the
Negle5l of a Bargain, nay', nor of a Pafti?ne to
himfslf\ nor of a Concern of Weighty or, perhaps^
of a Compliment to his Co?npanions ? Thofe Men
are furely in a fad Cafe, who are forced to feek
Shelter under fuch thin Pretences; and rather than
make fuch trifling Pleas for any A<51 of Difobe-
dience, it were by much the wifer Courfe to be"*
wholly filent, and not feek to defend themfelves
at all.
When thefe Pleas are made then, there is no
Excufe in them. And indeed they would not be
made by any Men, if once they were convinced
how much it is both their Duty and their Interefi
to come to the Holy Communion. For when
they are detained by fuch frivolous Reafons, as
would not either be urged, or admitted in Excufe
for any other Buflnefs ; they fhew only their great
Indifference to it, and how they efteem it lefs than
any other Matters : And this they could not do,
if they held it either as a valuable Privilege, or
as a Point of Confcience. The bed Way there-
fore to remove thefe Hindrances from the Sacra-
X ment,
3o6 Of Hindrances thai keep Part lllw
ment, is to poffefs Men with a Belief that God
has peremptorily enjoined them to partake in it,
and that it is infinitely their own Intereft and high
Privilege to be admitted to it. And having
ihew'd thefe very largely m iht Second Part, I
ihall refer the Reader unto that, as a very likely
Way, not only to anfwer ihefe, but alfo to pre-
vent all other fuch like Pleas againfl: it.
But that fuch Perfons as are lerious in thefe Hin-
drances, may not think themfelves too much
flighted, befides this general Anfwer, I ihall fay
fomething to the Particulars.
I, One keeps away from the Holy Sacrament,
becaufe the Day before either he bimfelf has made a
Feaft^ or has been treated by his Neighbour at a
Tioble Entertainment, But why, I pray, muft this
excufe it ? For if at the Feaft he was guilty of
any incapacitating Offence^ or any ways intempe^
rate ; it is not the Fea^^ but fuch Offence or /;/-
temper ance which is to be ailed ged for it. But \i
the Entertainment was friendly in the Befign^ tem-
perate at the l^able^ and every Way harmlefs and
charitable^ hurting no Man's Fame^ nor didurb-
ino- any Man's ^iet in the*Converfation ; wherein
was his Lord offended, or his Soul unfitted for
this Holy Supper thereby? The prifnitive Chri-
ftians received it at a friendly Treat, for in thofe
Days their Love-Feafts always went along with it :
So that an hofpitable Entertainment the Day be^
fore^ yea, or even the fame Day, doth not unfit Men
to communicate ; but if in all Things elfe they
are duly qualified, they may worthily receive ilill.
2. Another abftains from this Holy Feaft, be-
caufe his Child is fick^ or becaufe he has taken cold
himfelf or has fome aching in his Head^ or is other'*
wifi lightly indifpofedi
Mm
Chap. 7- Men from the Communion, 307
But what if his Child is fick ? Doth he attend
it? Or is it advifeable for him to be fo far dif-
turbed at his Child's Illnefs, till his Mind is unfit
for thole religious Tempers which he is to exer-
cife at tlie Holy Sacrament ? Perhaps his Child
fares the worfe, becaule of fome Sin which he has
committed; and will henottheninilantly repent of
his Sins, and come to the Lord's Table, there to
have his Pardon fealcd for the fame, that fo this
Load may be taken off, and it may find Eafe by
his coming? But whether that be fo or no, if he
has any Senfe of Religion, either in his ChiW%
Cafe, or his own^ he will be earneftly defirous to
make God his Phyfician, and call out to him for
Help : And that he cannot do fo effe6lually, or
prevail in it fo certainly at any other Time, as I
have fhewed, as in the Holy Sacrament. For
God is never more enclined to hear us, nor are
we ever more likely to have our Prayers granted
for any Thing that he fees fit for us, than when
we fend them up along with this folemn Comme-
moration of our Saviour's Death, which is the
only Argument that has Authority and Power
with him, to obtain any Thing on our Behalf,
So that if a wife Man longs to have his Child re-
covered, he cannot do a more unwife Thing,
than either to grieve fo far till he is unfitted for
this Holy Feaft, or, when he might be fit for it,
to negle5l the fame, fince his Prayers there would
be a moft probable and yrudent Courfe to ob-
tain it.
And then as for his own Indlfipofition^ if indeed ic
has brought upon him fuch Heavinefs as unfits him
for any fpiritual Ad, or if it is in that Degree
that it is not fafe for him to itir abroad v;ith it ;
God prefers natural and cjTential Duties before
^ofitive lufiitutiom^ and M^rcy before Sacrifice^ fo
X 2 that
3o8 Of Hindrances that keep PartllL
^hac it will be a juft Excufe for his (laying away
from the Holy Sacrament, But if it cannot hinder
him from looking after Bufinefs, and going among
his Neighbours, or venturing out upon any Ap-
pearance of doing either himfeif or his Friend a
Kindnels : Why muft it excufe him from attend-
ing upon God, and doing him this Service ? ex-
cept that be thought fufHcient to excufe our At-
tendance upon him which excufes nothing elfe ;
which is a Thing, I prefume, they would be loath
to own, who ftay away by Reafon of this Hin-
derance.
3. Sojne again refrain the Holy Sacra-
ment, becaufe their JVtfe or Hujband cannot
hear them Company ^ and join with them in the Re-
ceipt thereof. One of them is either accidentally
prevented that they cannot^ or, finfully negligent and
i^nprepared, that they will not come to it ; and
therefore in Compliance, and for Company's
Sake, the other alfo keeps away at prefent, and
defers it to another Time, when both may receive
together.
This, I think, is a popular^ but it is a very weak
Excufe. For the Receiving the Communion is an
indifpenfable Duty, concerning which every Per-
fon muft give Account of themfehes uHto Al-
mighty God j fo that one near Relation can no
more talk of negleding it for the other's Sake,
than of negleding to fay their Prayers and ferve
God,, becaufe the other doth it not, or of being
irreligious to fymbolize with fome dear Friends,
and cafting away their precious Souls out of Com'-
-pliment. Nay, if he had not thus enjoined us, but
had only friendl^j invited us to communicate; yet
would it be a very rude and difohliging Thing to
refufe his Invitation upon this Account, becaufe
fome others, who are very dear to us, have not
either
Chap 7. Men from the Communion. 309
either the Opportunity or good Manners to accept
thereof. For if an Hujhand or a Wife will not
receive unlefs the other alfo will confent to re-
ceive too -, it is a Sign they come not fo much
for the Lor^s, as for each other* s Sake, fo that
ihe'j^ and not their Saviour^ have the Service and
the Honour of it ; and this is an odd Account for
any Man to give to Chrift of his negledling this
Holy Feaft, when he is moft affedionately and
earneftly invited to it.
When any Perfons flay away from the Sacra-
ment then, becaufe they cannot have their Bofom-
Friend to join with them therein ; they are guilty
of a great Sin (fince one is bound to it whether
the other comes, or not) and pafs a great Affront
and Bijhonour upon their Lord, fo that this is far
from having any Excufe in it. Nay, inftead of
being a Reafon why they fhould abllain from it,
the Negled of one dear Relation lays a greater Ob-
ligation on the other to communicate. For when
one cannot come, fo that there muft be a Defedt
on that Part, that is too much already, fince nei-
ther ought to be wanting in this Service ; and
therefore there is the more Need that the other
Ihould receive, not only thereby to fliew their
cwn Duty, but alfo to fupply their Friend's Be-
fe5i as well as they can, and make amends for it<,
4. A Fourth abfents himfelf from this Holy
Feaft, becaufe that Day he is to vifit a Friend
abroad^ or has a Friend accidentally come in to dine
with hi?n^ who muff, in all Civility, he attended.
But why muft our Refpedls to our Saviour and
our other Friends be made thus to interfere, fo
that one muft needs be a Temptation to omit the
ether ? How com.es it that of all the Days in the
Month we fix upon that for vifiting or entertain-
ing of our Friends, when our BlefTed Lord in-
X 3 vites
§10 Of Hindrances that hep Part III,
vices us to his Tabk, tliere to entertain us ? Or if
by Accident a Friend ciien breaks in upon us,
why muil that detail us when Chrift calls us? Is
it any Part of his Friendfliip to make us difobey
our Lord, or to put us by embracing this high
Honour and mofl advantageous Opportunity
when it is gracioufly offer'd ? Or if he be God's
Friend too as well as ours, is it not very fit that
he fhould go alfo and join with us ? When to
communicate is a Duty in both of us, is it any-
wife reafonable that he fhould make us (lay away,
and not go along with us ? Bat if it happen that
a Friend who is unwilling to communicate falls in
to be entertained, or a Vifit at that Time would
be expelled -, fince our Saviour and they can-
not be attended too, which ought in Reafon to be
preferred ? Is there any to whom we owe more
Refped: and Obfcrvance than we do to Chrift Je-
fus? Should we affefl the Company, or court the
Converfation of any Perfon, more than his? Are
there any who ought more highly to be valued by
us, or have better deferved of us, or whom wc
fhould ftudy more to make our Friend, than him
who has gained us eternal Life, and that by lay-
ing dov^n his own Heart's Blood for the Pur-
chafe P When more honourable Perfons^ or better
Friends invite us, let us turn our backs upon his
Table, and pay tber;^. Attendance. But fince he
can have no Competitors in this Cafe, where is
the Juftice^ the Honour^ and RefpeH to him, when
this is given as a Reafon of our Abfence ?
5. A Fifth negledls the Holy Sacrament, becaufe
cf a Shower of Rain^ or of a Jharp Air abroad i
fo that he mu§i^ altho* not mnch^ prejudice or en-
danger his Health ; {in which Cafe, as I/aidy God is
Tvillwg to have Mercy take Place of Sacrifice) yt
however^ endure a piening Bla§i^ or wet his Foot
if he goes out for it. But
Chap. 7» Men from the Communion. 3 1 1
But is he thus tender of himfelf in any other
JVIatters ? And would thefe dreadful Scare-crows
put him by any other Concerns which fright him
from this Ordinance ? If they flood in the Way of
his Pleafures^ would he refrain them ? If they lay
between him and his worldly Intei^ejls^ would he
be difcouraged by them ? If they met him in the
Way as he were going to do his Friend a Kindnefs^
would they caufe him to turn back again ? Tho*
they would not juftify it, yet when they hinder
him from thefe, and fuch like Matters, they may
with more Colour be pleaded in Excufe of his Ab-
fence from the Lord^s Supper, But are not Mea
much at a Lofs for Excufe to fhift off this Duty,
when fuch as this, fo full of palpable Contempt
and a carelefs Spirit, muft ferve their Turn, and
be thought fufEcient? And have not we an hard
Tafk to conduct them on to eternal Happinefs^'- which
muft put them upon fighting and ftriving, and
giving all Diligence^ and denying theinfelves^ and
taking up the Crofs^ and plucking out right Eyes, and
cutting off right Hands^ &c. when they ftumble thus
at Straws, and are beat back by the Force of
every Feather which is blown in their Faces ? and
fuch Trifles as thefe can difcourage their going on
in the moft weighty Duties, and make them re-
coil again upon our Hands ?
X4 CHAP,
3 IS Devotions fitted for Part IlL
CHAP. VHL
Devotions fitted for the Holy Sacramentl
The Contents.'
A Meditation and Prayer for the exciting and exer^
cifing -the Grace of ihankfulnefs in the Commnni-
cant. Another for the Exercife of Charity, A
Third, for the Exercife of Refignation to God's
Will A Fourth, for the Exercife of Repentance.
Some other Forms of Det^otion^ both at^ and after
Receiving, After we have received^ we muft be
careful to make good thofe holy Vows and FromifeSy
which we mcide to God in the Holy Sacrament.
AS for all thefe Excufes then, which carelefs
Men, who make no Confcience of the Holy
Sacrament, give for their Abfence from it, they
will not (land them in any Stead ; nay, they are
fuch as no wife Man dare own, when once they
are examined. They fhew nothing t\k but the
Difregard Men have of Chrift, their Unaffe5iednefs
with all that he ha^ done and fuffered for them,
their ahfolute Indifference to have it remejuhred^ and
their utter Contempt of this Duty,, which he has
commanded them. They are a good Evidence
of their own carelefs^ undutiful, and irreverent
Mind, and manifeft how little they fet by their
Blefted Lord ; fo that the urging of them is a
ready Way to give more Offence^ but not to make
any Excufe at alL
And
Chap. 8. the TJoJy Sacrament. 313
And thus I have done with all thofe Pleas which
are wont, I think, mod generally to keep Men
from the Communion^ and would be moft apt to
hinder thofe Things, which I have faid about the
Duty and Advantage of it in the [ecoyid Part, from
having their due Eflfeft upon them. Among
thefe, there are fome, perhaps, may feem to be
little Objedions : But little as they are, they are
an Hindrance to fome Minds ; and fince it is not
below them to flop at them, I am far from think-
ing it too trivial and low a Thing for me to anfwer
ihem. And upon the whole Matter it appears,
that to communicate is a great Duty^ and a great
Benefit^ and that none of thofe Pleas which are
ordinarily urged for it, can in any juft Sore e:xcufe
Mens Negle5i of the BlefTed Sacrament, For nei-
ther their Unworthinefs to partake of tt^ nor the
Danger of DamJtation threatened to every unworthy
Communicant^ nor the Fear of breaking that Pro-
mfe of new Lfe which is made therein^ nor the
apprehended Difficulty and JVant of Leifure to pre*
pare for ii^ nor their being unbettered and unim^
proved by it^ nor the IVant of that Charity which is
to be profeffed at it^ nor the having fome Enemies^
after all their Endeavours for Reconciliation^ fill un-
reconciled to them^ nor the feeming Prefumption in
joining in this facred Fea^^ nor the cuftomary
Abfence of many good People from it^ nor the
Admittance of unworthy Receivers to H^ nor the
Impoftion of Kneeling at it : Neither thefe^ I fay,
nor any other Impediment whereby Men are apt
to excufe it to their own Minds, can really juftify
and bear them out in abfenting themfelves from
the Lord's Table, when they are invited to it.
>Jo ill Man can be excufed^ and no good Man need
%Q b^ kindred by them. So th^t every Man, as
he
514 Devotions Jilted for Part 111.
he tenders our blefled Lord's Command, and his
own Soul's everlading Intereil, muft be careful
reverently and devoutly to partake in this Holy
Feail, when he has an Opportunity, and is called
fo to do.
And now I have gone thro' all thofe Particulars
which I propofed at the Beginning of this Book,
and which I thought moft proper to be in filled
on, to engage Men to a worthy Reception of the
Holy Sacrament : I have fl^iewn what is the Mean-
ing of eating and drinking in this myfterious Feaft^
and wherein the U^or thine fs of doing it lies^ and what
firiEi Obligations we have to do fo, and how great
Benefits we are like to receive hy it -, and anfwered
ihofe Fleas which are mo§f generally given out to ex-
ciife the Neglect thereof: And this, with all hone§f
Minds, who are defirous and free to hear^ and
will have the Patience to confider, may feem fuffi-
cient to enforce a due Attendance on it. And
when once Men are fo difpofed, and ferioudy re-
folved to communicate, I fhall add a few Things
to afTift them in a right Difcharge of this Duty,
and fo conclude this Subje61:.
When we come to the Holy Sacrament, to
cornmemorats the Death of our bleeding Lord^ whofe
Bodj there is reprefented as broken, and his molt
precious Blood as fhed, upon our Account ; we
are to (hew forth an affetlionate and hearty Thank-
fulnefs for fo invaluable a Kindnefs, and entire Re-
JJgnation of ourfelves to his Ufe and Service, and true
Repentance of all our Sins, fully purpofing to amend
them all thenceforwards, and an univerfal Peace
and Charity towards all our Neighbours ; all which
we muft excite in oar own Souls by due Confi-
derations.
I. We muft (hew forth an affeulionate and
hearty Toankfulnefs for fo invaluable a Kindnefs,
And
Chap. 8. the Holy Sacrament. 3 15
And what Soul can be flow to pay this, who con-
fiders how injinitcly our dear Lord has deferved of
us? For he has got us the moil precious and qjo^
rioiis Things which Pieaven itfelf could alFord,
viz. that ail our Sins (liould be freely pardo?2ed^
and that the Holy Gboff^ tliat immenfe^ eternal^ and
all'fufficient Spirit, fhould come in at all Times to
our Help, and that we (liould be in no lels Qua-
lity than that of the Sous of God, and Heirs of a
Kingdom, who are afTured of eternal Joys and Glo-
ries in another World. And ought not Gifts fo
auguff and fuperlatively excellent, to be mod affec-
tionately acknowledged ? He has bought all thefe,
to beftow upon us, at the deare§i Rate, noc only
taking the moft unwearied Pains, but alio paying
the higbert Price, and layi':g down his own mo ^ pre-
cious Blood for the Pur chafe. And muft not fuch
aflcnifhing Kindnefs, which was affrighted by no
Hazards, nor ftopt at any Difficulties, nor de-
clined any Sufferings, not the Suffering of Death
itfelf, for our Sakes, be always held in a moil
thankful Remembrance P And in all this he had no
Ends of his own to ferve of us, but was Jed on
purely by the Pleafure which he takes in our Hap-
pinefs. He was not won by our Deferts; for, alas I
we were his profefs^d Enemies, who had nothing to
fhew but highefl Provocations ; he was not wearied
out with the Importunity of our Intreaties, for ic
came, as undeferved, fo altogether iinajked, what-
foever he did for us ; he was not moved by the
Mediation of Friends \ for whom, alas ! had we
to intercede for us ? And fhall not fuch amazing
hove and Goodnefs, {o frankly fhew'd, without any
Eye at Self. Ends or private Inter efis, without In-
treaties or Deferts, nay, in Spite of all Difcourage-
tnents and highe^ Provocations^ be entertained with
greate§i Joy and grateful Acclamations ? He has
been
3i6 Devotions ftted Jor Part IlL
been an infinitely endearing and intire Friend to us>
without any Inducement but his own mofl gene^
tons Kindnefs^ and againft all Difcouragements^ and
beyond all Bounds y and under the moft frightful Ha-
zards^ and at the higbert Expences^ giving his own
Soul even to Deaths for a Ranfom to redeem ours.
And whenfoever we hear or think of this, I am
confident it will not be difficult for any of us to
embrace him with Hearts full of Love and holy
T)eftres^ and to pay him moft intire 'Thanks^ and
burft out into Songs of Fraife^ and find it a molt
pyful Bt^fmefs fo to do.
*' What am I, my dear Lord, will a devout
*' Mind then fay, that thou fhouldeft leave the
'* right Hand of God, and come to vifit me?
*' Hadft thou no Eafe in thy own Bread fo long
*' as I lay plunged in Mifery ? And couldeft not
*' thou be happy in Heaven, nor enjoy thyfelf
" amidfl; all the Joys and Glories of that blifsful
*' Place, unlefs 1 were there to bear thee Com-
*' pany ? How earned thou, being fo highly ex-
" alted, and the eternal Son of God, to have an
*' affedionate Concern at all for me ? Was not \
'' a deformed polluted Wretch, and thy profefs'd
"- Enemy ? And were not thefe enough to turn
*' away thy Face from me? But if, notwithftand-
*' ing all this, thy overflowing Goodncfs would
*' put thee upon doing fomething for my Sake,
*' why mud thou come thyfelf upon the Earth,
*^ nay, come to bleed and die, to redeem me ?
*' Am I dearer to thee than thy own Life,
*' that thou fhoulded part with it to fave me ?
*-^ Dod thou love me better than thou loved thy-
'^^ felf, that thou wilt fhed the lad Drop of thy
*' own Heart's Blood to make me happy? Bleflcd
^ Jefus! how unfathomable is thy Grace, and
*' what
Chap. 8. the Holy Sacrament] 317
** what an unfearchable Depth of Love is this^
*' which thou haft opened to us, poor miferable
•' Sinners ! O hpw happy do I think myfelf in it,
*' and how doth my Heart rejoice at the Remem-
*' brance of it! Lord! I love thee dearly, and
" long to love thee more ! I wifh no greater
*' Pleafure than to be found perfect in thy Love,
" and to have thee fo dear unto me, that I can
*' eafily contemn all the gilded Vanities and Al-
*' lurements of this Word at the Thoughts of
" Thee ! O ! that I had the Heart of the Sera-
*' phim, that I might be all over Love, and feel
*' my Soul afFedled to that Degree, which I de-
*' fire, and which thou, holy Jefus, haft infinitely
" deferved of me! But if that may not be, yet
" at leaft pofiefs me, I pray thee, with fuch a
*' Senfe of thy Love, and with fuch Thankful-
*' nefs for all thy Favours, as is fit for me, and
*' may in fome Sore be worthy of thee : Tho*
*' fhould I offer the utmoft Acknowledgments
•' which the moft affedled and enlarged Heart
*' can pay, I fhould not give thee the thoufandth
*' Part of what I owe thee. Let all the holy and
*' ele61: Angels adore thy glorious Goodnefs, and
" let all the Sons of Men, fo long as they have
*' a Tongue to fpeak, fet forth thy noble Praife.
*' For thou, O fweeteft Jefu, art the Son of the
*' Bleffed, and the Joy and Glory of the World ;
♦< thou art the Lamb of God, and the Saviour
** of Mankind, who waft flain for our Sakes,
*' and art alive again ; and who fitteft now for
*' ever at the right Hand of Power, in the Glory
" of the Father, that Angels may fubmit to thee,
" and that all the World may worfhip thee, fing
*' of thee, and praife thy Goodnefs, Power, and
*^ Glory, to all Eternity.
3. Wc
3i8 De'vot ions Jitied for Part III.
2. We muft fhew ourfeJves reconciled to all tbofs
who have an^j zvays offended r/s, and I bat we are in
Peace and Charity with all Per fans. And this we-
ihalJ not think much to do, if we confider how
highly our dear Lord h concerned for them^ and
how earnejlly be fucs in their Behalf \ for then we
fliall be readily brought to it on his Account, tho*
we might be more averfe to it on their own. He
has loved them fo well as to fhed his precious
Blood for them ; and can we find in our Hearts to
hurt any Perfon, when we fee him giving his own
Life to fave him ? He owns them as his Friends
and Brethren ; and is not that enough to make us
kind, to fee that he is fo near a-kin to them ? He
has made them Members of his Body^ and thereby
Parts of his ownfelf ; and can we ftudy Revenge
againft theiji^ when he comes in at laft to bear the
Stroke, and is wretched in fo doing? He be-
comes a Petitioner to us in their Behalf^ and in-
treats us, by Virtue of all that he has done for us,
to be Friends again ; and can we have the Face to
deny him, who has fo infinitely obliged us, and
ought to command us in every Thing ? Shall we
refufe fo fmall a Suit to him that died for us ? Or
ilick to throw away a finful Refentment for his
Sake, who has parted with his own Heart's Blood
for ours ? Tho' they are moft unworthy to be par-
doned, yet is he moft worthy to have their Pardon;
fo that when he intreats for it, we muft not be back-
ward to grant it. Nay, we ftand daily in a thou-»
fand Times more Need of his Pardon than the/
do of ours ; fo that we block up the Way to oup
own Forgivcnefs, if we refufe, at his Suit, ta
forgive them. For what if they have injured us ?
Have we been altogether innocent, and have of-
fered him no Injuries ? What if they have mofl:
iwgrats-*
chap. 8, the Holy S^icr anient. 3 1^
UTjgr ate fully ahifed us, after they had received the
mod endearing Kindneflcs at our Hands? Plave
we been duly thankful unto him, and never of-
fended againfl: all his Mercies ? Do not we owe
him ten thoufcDid Talents? whereas their Debt to
us is but a Trifle of an hundred Pence^ Mat. xviii.
24, 28. And fince we are daily aiking h'm the
Forgivenefs of thefe vaii Su?ns^ can we at the
fame Time ftick at his Inftance to remit thcfe
[mailer Matters to our Neighbours ? Have we the
Face to alk Pardon, whilft we have not the Hearc
to grant it ? Or can we hope that Chrift fhould give
it to us, for the moft heinous Sins, at our Requeft,
when we deny it to our Brother, for the fmalleft
Trefpafles, at his ? Or rather, fince he mofl:
frankly forgives us, and that too without upbraid-
ing us, fhall not both our own NeceJJity^ and the
Exa?nple of his Mercy engage us to forgive our ofr
fending Neighbours alfo ?
" Lo I here, my blefled Saviour (will a devout
*' Heart then fay) how I cafl by all angry
•' Thoughts, and am Friends with all the World,
*' as thou requireft I (hould be I They fhall all be
*' dear to me, becaufe I fee they are fo to thee,^
•' who haft given thine own Life for their Ran-
** fom. Thou owneft them all as thy Brethren,
*' and therefore they fhall evermore be mine •, for
*' I defire to have the fame Friends, and to go
*' along with thee in every Relation. No Mem-
*' ber of thine, whom I had never fecn before,
*' fhall ever be a Stranger unto me, but I will
*' embrace him as a Part of my own Body. Nay,
*' even my bittereft Enemies fhall have no Ha-
*' tred or hard Ufage at my Hands, but I a nit
" Friends with all the World, fince thou wik
*^ have me to be Friends with them. Shall noc
"^ ''1
326 Devotions ftfed fof Part IIL
*' I, O Lord, forgive other Men, who am un-
«' done myfelf, unlefs I be forgiven ? Shall not I
*' have pity on their Souls, as thou, blefled Jefus,
** haft on mine, and freely pardon them when
*' thou becomeft their Advocate, to fue and in-
*' tercede for them ? O! my deareft Saviour, I
*' do from my Heart forgive them, and will ne-
'' ver yield to return their Injuries or Unkindnelles
" upon them. Nay, I moft humbly befeech
" thee, and that by thy own moft precious Blood,
*' that thou wouldeft forgive them alfo. Give
" them Grace to repent of whatfoever they have
" done againft thee, or againft me, and im-
*' pute not their Trefpafles unto them, but receive
*' them, I earneftly intreat thee, into thy Favour,
*' as here I do truly and unfeignedly, into mine.
" Hear me, O blefled Jefu 1 both for myfelf and
" them, that we may be all one with thee, and
*' among ourfclves, being united to thee, by a
*' Spirit of Holinefs, and to each other, by a
•* Spirit of mutual Charity and brotherly Kind-
" nefs, that fo all the World may know we are
'' thy Difciples, by that Spirit of Love which
*' thou haft given us."
3. We muft refign ourfelves up to our Saviour* s
Ufe^ and repejjl truly of all our Sim, fromifmg him
faithfully that we will amend them all from that
^ime.
We muft reftgn ourfdves up to our Saviour* s Ufe^
that he may difpofe of us as he pleafes. And what
Man can ftick at this, who confiders that he has
bought us, and would put us to no life but what is
infinitely for our own Advantage ? Has any Perfon
a better Claim to us, than he who bought us with
his Blood, and gave his own Life for the Pur*
chafe ? Should not he have the Benefit of all our
Ser^
Chap. 8. the Holy Sacrament. gat
Service, who has paid fo dear for it, by dying
himfelf in our Stead ? Bur if we were at Liberty,
and he had no Power over us, is there any better
Way to dilpofe of ourfelves, or could we defire
to be in other Hands rather than in his? Can we
hope for more Wifdom in any one to dire(5l, or for
more Power to bring our Happinefs about, than in
him who knows and governs all Things ? Durft we
trufl: more to the Faithfulnefs and Affedion of any
Heart than of that which died for us? Or can we think
ourfelves happier in any Hands than in his, who is
in all Things fludious of our Advantage. For
our bleffed Lord feeks no other Ends by us, but
our own eternal Happinefs ; he impofes no Duties
on our Confciencies but v/hat he has done himfelf
before us ; nay, what had we the Underftanding
to difcern it, we fhould all have impos'd upon
ourfelves. So that in committing ourfelves to his
Condudl, we do not give, but feek a Benefit,
and difpofe of ourfelves in that Way, which is in-
comparably our higheft Intereft. We are abfo-
lutely his own Right, and it is infinitely our own
Intereft to be wholly given up to him, and go-
vern'd according to his Liking •, and therefore every
confiderate Man will freely refign up his Heart to
Chrid, and never fuffer the World, or his own
Lulls, to pull it back again.
" Come then, my dear and rightful Lord, will
" a poor Soul fay, and take PofiefTion ftf mef
*' Thou haft bought me with thine own Blood, a
*' ftrange Price for fo defpicable a Purchafe! and
*' here I come, in all Humility, to prefent thee
*' with v/hat thou haft fo dearly got, and without
*' all Referve, to give up myfeif unto chee. I
*' know, O Lord, that I am a deformed and pol-
*' luted Creature, moft unworthy to be offered to
y *' fo
32a Devotiomfttedfor Part III
" fo excellent a Majefty. 'But gladly would I be
*' thine, that thou may'ft make me better, and
*' rp iidorn me with thy Grace, that I may be
'' fitted for thyfelf •, and therefore I earneftly be-
'' feech thee to accept of me. I humbly beg to
*' be delivered from myfelf, for I am mine own
'' mod mortal Enemy. O 1 that thou wouldft
*' give thine holy Spirit Power over me, and not
*' let my own corrupt Will any longer govern
*' me, nor my falfe Heart any more deceive me,
*' nor my unbridled PafTions any more to reign
" in me, v/hich, alas ! have tyrannized too long
*' already. O ! that thou wouldeft purge my
'' Underftanding from all foolifh Principles, and
*' from all Darknefs and Ignorance of holy
*' Things; and cure my Will and Affecflions of
" all their Stubbornnefs, and Oppofition to thy
*' Laws *, O 1 that thou wouldeft firft take them
*' as thine own Propriety, and then fit them for'
'' their Mafter's Ufe, that I may never hereafter
*' live to myfelf, but unto thy Glory ! And wilt
*' thou throw back a Soul, O dear Lord, that
*' would hang itfelf upon thee? Wilt thou dif-
*' dain an Heart which is defirous of thee, and
" would fain be no longer its own, but thine,
" that thou mighteft ufe it as it may beft ferve
*' and honour thee ? O blefied Jefus ! do not re-
" je6l it, for it is the Purchafe of thy own moft
*•- precious Blood. Let not all that be thrown
" away, which thou'hafl: already done for it, for ]
*' Want of chy further Care and Condu61: thereof.
*' Accept me, good Lord, who here unf.ignedly
'' devote myfelf unto thee, that both my Soul
*' and Body, and all I have, may be employed
*' as thou feed fit to order me, I am nothing, I
" have nothing, andldefire nothing but to be with
^' thee, to be filled with thy Grace, and to obey
'' thee
Chapi 8. tht Holy Sacrament, 323
" thee perfectly ; that To I may have nothing
*' of myfelf, but may do all Things thro' Chrill
•" dwelling in me."
And when we thus refign ourfelves up to our Sa-
viour's Ufe, we mull heartily repent of all our S'uis^
faithfully 'promifing never more to yield to them^ but
to amend them all for the Tune to come. To repent
particularly of all our Sins, we muft firft difcovcr
them, by taking fome Catalogue cf Chriftian Du-
tiesy and examining our own Hearts at every one,
whether we have confented to tranfgrefs them i
and where we find we have done fo, there we
muft hemoan ourfelves^ and fully refolve^ that if
God will be pleafed to pardon what is paff., we
will never yield to do the like again. And what
Man will not thus ftedfaftly refolve to leave all
his Sins, who has the Patience to confider what
will be the End of his Continuance in them ? For
by that, we fhall infinitely offend our dearefi Lord
and Saviour Jefus Chrifl^ who gave his own Life
for ours, and whom therefore we are bound to
pleafe above all Perfons ; we (hall certainly lofe all
the Joys of Heaven and eter?ial Happinefs^ a Lofs
which the whole World put together cannot re-
compence •, we fliall unavoidably he doomed to Hell
Fire and eternal Torments^ which is the utmoft
Height of Mifery that can pofTibly befal us. This
will infallibly be the Effefl of our Perjeverance^
and Allozvance of ourfelves in any Sins which we
find ourielves guilty of. And now let us afk our
own Souls, Whether we love them fo well, that
we will endure all tbis^ rather than forego them ?
Shall I prize my Sin to that Degree, as for its
Sake to a*5l Defpite to my dearefi: Lord, who died
for me ? Muft it be dearer to me than his Love,
that I fhould difhonour and offend him whenfo-
y 2 ever
324 De'votiofu ftted for Part III.
ever it bids me ? Is this the Return which I have
to make to my trueft-, dearefl: Friend, to fide with
his profeffed Enemy ? Is this my Thankfulnefs for
all his Kindnefs, to (lick to a Luft which aims at
nothing but my Deflrudlion, rather than to him
who gave his own Life to fave mine ? Thou loveft
it dearly, O my Soul ; but canft thou value it at
fuch a Rate, as to part with everlafting Life for
it? Hadft thou rather h^ve it, than enjoy the
Face of God, and be for ever happy ? Art thou
content for the fhort and unfatisfying Pleafures
which it affords, to lofe all the Joys and Glories
of a blefTed Eternity ? Wilt thou die fooner than
be divorced from it ? and accompany it even into
the Flames of Hell, and the Midft of eternal
Torment? God forbid, will every Man fay,
whofe Heart is thus particularly pofed thereupon,
that ever I Ihould be fo defperately mad, and un-
accountably wicked. I cannot defpite fo dear a
Lord, nor throw away the eternal Joys of the Hea-
"venly State^ nor endure the 7710ft exquifite Smart of
Hell, and the infupportaUe Load of everlajling ^or-
ment. No Man can bear it, and I ftand amazed
to think of it. And therefore fince this will be
the Effect of my wicked Ways, and of my al-
lowed Continuance therein, lam refolved, from
this Moment, to renounce them, and by the
Help of God, will never return to them any more.
Thus let the Drunkard think with himfelf on
his Gv/'J, the Swearer on his Oaths and Perjury^
tlie unjuft Man on his trnlawful Gain^ the Coriten-
tioiis on his ^larrels, the unclean Perfon on his For-
vication and forbidden Pleafures, the revengeful Alan
on his fpiteful Carriage, the Slanderer and evil
Speaker on his reproachful TFords, Back-bitings^ and
'Dcfainaticns^ and every other Sinyicr on his parti-
cular Sins. And when they ferioufly confider that
this
Ghap. 8. the Holy Sacramento 325;
thh Saviour ?miff be loff, this Happ'mefs of Heave'^
forfeited^ and this eternal Anguijh and Extrejnit'j cf
Pai?i endured, if they allow themfelves itill to go on,
and pcrfift in them •, they will inftantly refuhe to for-
fakeihem, andneveryieldtobeguilcy of them again.
^his may he ufed as a penetential Confefllon of our
Sins after Self-Exa?mnation,
«« y^ BlefTed Lamb of God, who haft redeem-
« \J ed me with thy Blood, will every conlrUe
" Heart then cry out, I am utterly afhamed to
" look thee in the Face, confidering all the cruel
*^ Ufage which I have brought
« upon thee. *I fcarce know * ^^\ ^f'^^
,, , * 1 • 1 r T-« rL- may be omitted nxihen
" how to think of Feafting on ^hLconfeff.on is not
" thy moft precious Blood, now before a Sacrament.
" I am moft earneftly invited
*' to it, fince mine own Sins have fhed it. I am,
*' alas! a moft polluted Creature, who have daily
" offended both in Thought, Word and Deed,
*' againft thy divine Majefty.
*' My t Pride and Contempt f ^^^ mention
*' of God, and my fenfual f articular Sins.
*' Lufts, and covetous Defires,
'' and uncharitable Pra(5tices, have cried aloud to
*' tliee for Vengeance on me-, and that Cry
*' would not be filenced, unlefs thou, my dcareft
'' Saviour, would'ft die inftead of me. Of all
*' thefe Offences I am guilty, and the Horror of
*' that Guilt would fright me from thee, were ic
<' not that thou freely calleft me to accept of
*' Mercy, I come, Lord, in Obedience to thy
** Word, and with an humble and a penitent
•* Heart, 1 earneftly intreat thee to have Pity on
'* me. I am fenfihle of thefe, and of the other
*• Errors of my Life j and utterly afhamed that
y 2 ^^ ever
326 Devotions fitted for Part III,
*' ever I committed them. I am weary of them,
^' and fully purpofed, by thy Grace, to become
*^ a new Man, or elfe I durft not afk to be for-
*' given. My Heart fhall never more join with
*• them, nor will I ever hereafter yield to live in
*' fuch ungrateful and wicked Ways again. They
*' nailed thy tender Hands and Feet ! O blefied
" Jefu ! to the accurfed Tree, and thruft the
" Spear into thy Side ; and can I then endure to
'' fee, or any longer fide with them? They made
*'• God, who is the Author of all I have and hope
" to enjoy, to become my utter Enemy •, and
*' (hall I then be flill a Friend to them ? They
" would bring me to eternal Deltrudion both of
^' Body and Soul *, and whilft I confider this, is it
*' pofTible that I fhould have any more to do with
*' them? No, blefied Lord, 1 hate them, and
*' am utterly refolved, from this Time forth, for
*^ ever to abandon them. They hiive been the
" Shame of my Life, and are now the Sorrow of
" my Heart, as, alas! when thou endured fuch
*' Anguifh for them on the Crofs, once ihey
*' were of thine. I loath myfelf by Reafon of
*' them, and will never confent any more to live
*' in them ; and with an humble and contrite
" Heart, I moft humbly befeech my heavenly
" Father, that thro' the Merits of thy Blood I
*' may be forgiven. And wilt not thou, O God,
** who fenteft to fcek after me whilft I was an
?* open Rebel, now meet me gracioiidy, as thoq
didfl: the prodigal Son, when I return again tp
my Duty ? Wilt not thou, my fweetelt Sa-
viour, who diedil for me whilfl I was thine un-
relenting Foe, , now intercede for me, when I
come to ferve thee? O fpeak Peace unto m-y
poor Heart, and let me know and feel that
thou forgivcft me \ Sepd thy holy Spirit to
'' take
1 cc
Chap. 8. the Holy Sacrament. j^y
'• take PofTefllon of it, to keep it true unto thy-
* felf, that ic may never more ftart back from
'** thee. Thou haft promlfed thy Grace to thofe
" that afk it, and endeavour in Expedation
*' thereof. O! I defire it, and will do what I
'' can in Hopes to be thereby affifted in the
'' Amendment of my Mifdoings ; and therefore
*' I humbly hope that this Promife (hall be made
*' good unto thy Servant. Whatfoever thou dotft
'' in other Things, deny me not this Grace, O !
^' heavenly Father, for Jefus's Sake, who is infi-
" nicely dear to thee, and who died for me. Amen'*
Thus may we difcharge the Duties of this Feaft,
and excite and a^fuate in our own Minds that Faith
and 1'bankfulnefs^ and Charity^ and Refipiaticny
and Repentafice^ which are to render us fit and
worth-j of the fame. If any aredeftitute of other
Helps, they may make ufe of thefe Meditations
and Prayers to affedt their own Hearts, and to
fhew forth thefe Virtues of worthy Receivers.
They will not always find Room for all thefe De-
votions, whilft the Sacrament is adminiPiring *, but
they may go thro' with all of them before they
come, for then they may allot what Space of
Time they pleafe for them, and make ufe of fuch
of them as the Time allows when they are Re-
ceiving. And for a more adlual adorning of their
Souls with them at that Time, whilft the Miuifirjr
himfelf, or others before them are Receiving, they
may exprefsthem all in one continued Devotion^ by life,
ing up their Hearts to God in the Words following.
•' /^BlelTed Jefu ! who gavcft thyfclf to die
** V^ ^or my Sake •, how near have I lain to
*' thy kind Heart, when the precious Blood which
•* ftreamed thence was not fo dear to it r I am ut-
♦•^ teriy aflumed of myfelf, that ever I fhould put
y 4 '' thee
3 28 Devotions fitted for Part III,
' thee to part with fuch a Price, and to endure
■ fuch exceeding Smart and Tortures to befriend
' me. I blufh to think of it, and abhor my
' Sins, which brought thee to fuffer all this for
' my Deliverance from them. But fince my
' Need required, and thy boundlefs Love would
' make thee undergo what thou didfl:, in the ut-
' moil Thankfulnefs of an humble Heart, I
' gladly accept the ineftimable Benefit. For
' which I love thee mod affedionately, and will
' ferve thee mod faithfully, and praife thee with
' joyful Lips, evermore extolling thy boundlefs
* Goodnefs and glorious Excellencies, and en-
' deavouring that all others may do fo too.
*^ Thou haft bought me with thy own mod
' precious Blood, O ! merciful Lord ; and here,
^ with an unfeigned Heart, I give up my Soul
' and Body, my v;orldIy Goods, and all that I
' have, to be employed in thy Service, and dif-
' pofed of 2S thy Providence Ihall order me.
^ Take PofTefiion of me by thy Spirit, that my
' Body may always be the Temple of the Ploly
^ Ghoft -, and that my Soul and all its Faculties
^ may be entirely devoted to thy Behoof and In-
' tercft ; and that all my worldly Goods may be
' acquired fo innocently, and enjoyed fo thank-
' fully, and fpent fo temperately, and laid out
' fo charitably as becomes thy faithful Steward. I
^ will not henceforward call any Things my ov/n,
' when once my Lord has Need of them ; but I
' fretly refign all up unto thee, fmce thou haft
^ paid fo dear for me.
••^ I have grievoufly offended thee, O Father !
" by many Sins, particularly
^■^mrcYmefud^ cc by #, C5f^. I am perfeaiy
hms as you knovj ycur- ^ jr.i, jr
Jeh^.smoftguUijof, aO^amed of them, and forry
^' at my Heart now that ever
cc J
Chap. 8. the Holy Sacrament. 329
" I committed them, and would never do ioy
" were they to be done again, and I faithfully
^' promife thee, that for the Time to come, it
'' fhall be my fincere Define and Care never more
*' willingly to yield to them ; and I humbly beg»
*' that for Chrift's Sake, in whom thou ofFereft
*' Pardon to every truly penitent Heart, thou
" wouldeft forgive them.
" Thou, O Chrift ! haft purchafed the holy
*' Spirit, to helj^and ftrengthen all thofe who are
" ready to labour in an holy Life, and to joia
^' their own beft Endeavours to his divine Aflift-
*' ances ; and doft mod gracioufly offer him to
" all fuch induftrious Souls in this Hol^ Sacra-
*' ment. Lord, I do fincerely defire to amend
*' all thefe Sins, which I have here with Sorrow
" and Shame acknowledged before thee, I am
*' fully bent upon the Amendment thereof, and
" by thy Help will endeavour what I can to-
" wards it, and do humbly depend upon thy
" Grace and Aid to carry me thro' therewith. Oh !
" be it unto thy Servant according to thy Word,
*' I am at Peace, O Lord, with all Perfons,
'' and forgive all thofe who have offended againft
*' me, even as I expe6l Forglvcnefs of my own
*' Offences at thy. Hands; and am fully refolved,
^' by thy Grace, to be kind to all the World,
" but efpecially to all the Members of thy myfti-
" cal Body, for thy Sake, that by thefe Returns of
*' Charity I may infome Sort anfwer that infinite
" Love and Kindnefs which I receive from thee,
*' Thy Blood, O bleffed Jefus! has procured ;
-' and thou, holy Father, for Chrift's Sake, haft
*' promifed Pardon of Sins to all thofe who truly
" repent of them ; and the Alfiftance of rhy
'' Holy Spirit, to every one who is fincerely
fe^dy \Q ule his Help and Endeavour there-
♦' with,
M
530 '•J^evottom fitted for Part III.
'* with, and eternal Life to all fuch as are en-
*' tirely obedient to . thy holy Laws. And to
*' fhew that thou art ftill of the fanne Mind, and
*' wilt make all this good, thou gracioufly called
** and carncftly invited us to receive Aflurances
*' thereof in this Holy Sacrament, Lord, I
*' heartily repent me of all my Sins, for Chrift's
** Sake do thou pardon me. I am fully refolved
*' to (hew Care, and to labour in the Amend-
" ment of all mine Offences, let thy Grace and
•' holy Spirit come in to aflift and enable me.
*' I am ftedfaftly purpofed to keep thy Holy
*' Commandments, do thou O ! then gracioufly
*' accept me for the Sake of my crucified Sa-
*' viour, whofe Death I now mofl thankfully
*' commemorate, and who is here offered unto
" thee as our Atonement, on his Table."
Or Jhortery ^us-y
*' AXBlefTed Jefus, who diedfi: for my Sake,
*' \J and daily ftill renewed thy Kindnefs, by
*' fhewing thyfelf well pleafed with w^at thou
'' hafl done, and calling me to meet thee in this
*' joyful Commemoration of it : I come at thy
*V Command, to fhew myfelf humbly and thank-
" fuUy mindful of fo infinite a Benefit. Bleffed,
*' yea for ever bleffed be thy Love, which made
*' thee think upon me when I lay in Mifery •, nay,
*' forget thyfelf, and throw away thine own Life
*' to fave mine. I humbly adore thy marvellous
" Goodnefs, which fiiall ever be the Joy and
" Praife, the Wonder and Aftonifhment of Men
*' and Angels. And, O! that I may always
" love thee better than I do my Life, that fo I
*' may not flinch even to die for thee, as thou.
« hail
Chap. 8. the Holy Sacrament. 331
*' haft done for me, if ever thou (halt call me to ic
** for thy Glory ! I fee, in this Bread that is
*' broken, and in this Wine which is poured out,
*' what cruel Pains my Sins brought to my dearcft
** Lord, * and how they ftand
" guilty of his Body and Blood. ^ /^^^'"^ ^^'^^ ^-''•-
" I come with Shame and a
*' troubled Heart to confefsit; I utterly abhor
" them for what they have done, and declare,
*' fince they have proved thy cruel Enemies, that
"they (hall evermore be mine, and that I will
*' never, from this Day, admit of a Reconcilia-
" tion with them. I am here to afTure thee, O
" dear Saviour, that I will not live unto myfelf
*' or them, but unto thee, and freely devote all
" I have to thy Ufe, fince thou haft bought and
*' paid fo dear for me. I love all Men, and will
*' embrace them as my Brethren, becaufe they
" are thine ; and I do freely forgive all the
*' World, even as I defire to be forgiven. O
*> holy Jefus, according to thy boundlefs Mercy,
*' accept of thefe fmall Returns of thy poor Ser-
" vant, which tho' very mean, alas ! are yet the
f ' beft I have to offer thee •, and fupply me, I
" humbly intreat thee, with a more abundant
" Meafure of thy Grace, that I may be able to
" pay back fomething which is more worthy of
« thee. Let this Holy Sacrament, O Chrift ! be
*« the Comfort and Refreftimenc of my Heart,
** conveying thy Pardon and Peace to it, and the
*' enriching and eftabli(hing of my Spirit with all
" the Benefits of thy Blood. Make it a great In^
<* creafe of prcfent Grace to me, and a certain
*' Pledge of Immortality, to allure me that I
" fhall ever live with thee, and be near to that
*' kind Heart which died for m.e. Be it even fo
*' for thine own S^ke, blefiTcd Jefu ! Amen.'^
In
I^^i 'Devotiem fitted jor Part 111
In thefe, or fuch like Words, may we adl over
all thofe Virtues which are to render us worthy.
Communicants, before the Holy Myfteries arc
brought to us. And at the Receipt of them, we
may lift up our Hearts to ^God in thefe, or the
like ExprefTions.
After the Receiving of the Breads we may fay
to our deareft Lord, with an afFedionate Heart:
*' T Receive this, O my Lord ! in Rcmeni-
*' JL brance of thy bloody Death and PafTion,
♦' and thank thee mod incirely for laying down
*' thine own Life for me. O ! how do I rejoice
*' in thy marvellous Loye, and in this Remem-
*' brance of it ! I will always live to thee, O
** fweeteft Saviour, and do here utterly renounce
*^ every Sin whereby I have moll ungratefully
*' pierced thy bleeding Heart, and am Friends
" with all the World for thy Sake; and I will ex-
*' tol thy matchlefs Bounty whilfl I have a Tongue
*' to fpeak, giving all Honour, Glory, and Praife
*' to thee, the Lamb of God, who waftflain, and
*' now fitteft upon the Throne for evermore."
And in like Manner after the Receiving of the Cup:
^* fTTlHE Remembrance or thy Elood-fhed-
" Jl ^i"g» ^ fweetcil Saviour! is dear to
*' me ; I can never forget it, fince it was fpilt for
*' my Sake, and I owe my very Life to it. la
'' all the Affeclion of an infinitely obliged Heart,
*' I humbly thank thee for what thou hall done
*5 and fuffer'd for us, and gladly confent to thofe
*' Terms of Life and Mercy which were pur-
'' chafed for us thereby *, and, by thy Grace, I
'' will never wilfully yield henceforward to do
" any Thing that i? unworthy of fo great and in-
'• dlimabie a Benefic j O bkiicd Jeiul I adore
*' thy
Chap. 8. the Holy Sacrament* 3JJ
" thy Love, and will ever love thee above all
** Things, and love and embrace all my Brethren
" with open Arms for thy Sake, yea, and love
*' my Enemies too, fince thou requireft I fhould
*' do fo. And my Heart's Defire is, after this
*' Sort, to fulfil thy Will in all Things, and moft
*' devoutly to adore thy glorious Goodnefs, and to
*' fiiew forth thy boundlefs Praife to my Life's End.
*' O I keep me unalterable in this Mind, tna')
*' a devout Soul then go on^ and never fufFer my
" own corrupt Lufts to turn me from it. I have
*' now, O holy Saviour I taken thee into my
" Heart. O let thy Prefence banifli them away,
*' that they may never pretend to it again, fince
" now it is holy to the Lord, nor ever appear to
** pollute that Place wherein fo divine a Gueft is
*' lodged. Now thou art pleafed to enter under
** my Roof, have me always in thy Keeping, for
*' I am fafe in no other Hands. Preferve the
*' Place which thou haft taken PofTeffion of, and
*' let not thy Enemies and mine any more invadeit.
*' Pour into my Heart all the Benefits of thy cruci-
*' fied Body and Blood, fince now, by thy wonder-
*' ful Grace, I am made Partaker of them. Thy
*' Blood was filed for the RemifiTion of Sins : O
" let me know and feel that mine are all for-
*' given 1 It obtained the Afliftance of thy holy
*' Spirit and Grace ; O ! let me ever enjoy that
'* as I ftand in Need of it. It was the Price
*' which thou paid'ft down for eternal Life. O!
" let that finally be my Lot, fince thou hafi: paid
•' fo dear for it. Bid me hope afifuredly, O
*' blefied Jcfu ! that all this fliall be made good
*' unto thy Servant, becaufe now* thou haft given
*' thyfelf to me, and fed me with thine own
** Body, whereby mayeft thou ev^er dwell in me,
*' and I in thee. Afuen^
And
334- Devotiom fitted for Part III.
And when this is done, whilft others are Re-
ceiving, we may employ ourfelves in fome of the
foregoing Devotions \ or, when we have enough of
them, join heartily in the Prayer which is made
at the DeHvery of the Bread and Wine to others ;
or ftrike in affedionately with the Pfah/i of Praifcy
which, for the Eafe and Exercife of all, but of
thofe particularly who have already received, is
wont at that Time to be fung in many Places.
After this Sort then may we lift up our Hearts
to God, and difcharge all thofe Duties which are
required in every worthy Communicant. When
we have no other Helps, we may acceptably ex-
prefs them all in a devout Concurrence with the
ChurclJ's Prayers ; fmce in them, as I have fhewn.
Part I. Chap. 3. there is an aflual Exercife of all
thefe Duties. But when we can do more, either
by the Help of Books, or of our own Invention ;
we may a6l them over Hill more fully in thefe^ or
fach like Forms of Devotion.
And when all this is done, and this folemn
Feaft is concluded, we mull not think the Work
of worthy Receiving is at an End. For one Thing
Hill remains, which mud employ us always after-
wards, and that is a careful Performance of all
ihofd Promifes which we made to God in this holy
Ordinance,
In the BlefTed Sacrament, as has been fhewn,
we feek not only a Pardon for what is fa^l, but
alfo vow and promife Amendment for the future.
And thefe Promifes mull be made good after-
wards, and it mult be our Care whilft we live to
' fulfil them.
This we are hi^Ay coyicerned to do^ and it will
greatly incrcafe our Guilt and Condemnation if
we fall fhort of it. For if we return to our for-
mer Sins again, after we have thus folemnly
vowed
Chap. 8. the Holy Sacrament. 335
vowed to for^ike them, we are falfe to our Word,
and treacherous where we feem to be mod fin-
cere, and leek more efpecially to be trufted. We
break our Faich with God, and go about to delude
his Expedlation, had he been capable to be impofed
upon, and believed as we would have had him ;
which is as great an Abufe as we can well put
upon him. And this doubles the Sin which we
commit, and lets God farther off from being in-
treated j for now we have not only the Offence it-
felf to anfwer for, but alio this Perfidioufnefs and
Breach of Vows^ which adds a new one to it, and
makes it greater. So that after every Sacrament,
if we flill continue impenitent, our Guilt is ag-
gravated, and our Souls more endanger'd, and
we are greater Sinners than we were before
Thus highly are we concerned to perform the
Promifes which we made at the Tabic of our
Lord.
And this we fhall be very like to do, if we think
often of them ever) Bay, for fome Time efpecially
after we are gone from it. Indeed, if we forget
all we did, and all the Vows which we made there
to Almighty God ; we are like to be the fame
Men ftill, and mufl not exped that it (hould
amend us. For the Sacrament, as I have fhewn,
doth not better us without our own Care, but by
helping and ingaging us to good Endeavours after
it is over. It works not as a natural^ but as a
moral Means, and improves none but fuch as re-
member what they did thereat, and labour after
their own Improvements. So that if we think
all our Work was done at Church, and fall into
a carclefs and fccure Scate of Mind when we get
home again -, v/e fhall be held ftill in the fame
Sins, and the Matter is not like to t)e rrjjch
mended with us by fuch Receiving. But if
after-
■336 Devotions fitted for Part III,
afterwards we frequently remember what we
promifed there ; if we fet our own Vows every
Day before our Eyes, and call to Mind our own
Ingagements ; that Remembrance will give them
Force and make them have their Effeft upon us.
For the Thought of our having prornifed and fo-.
lemniy undertook for any Duties, is the readied
Way to have them ail performed.
To reap that Benefit then which God defigned,
and which we expedl by it ; we mufl dwell much
in our own Thoughts upon what pafled there,
after the Feaft is ended. We mud maintain
that Acquaintance with our blefTed Lord which
then we began, and look upon it not as a tran-
fient A5f^ but as an Entrance on a lajling State,
which ever after we are to continue in. We
muft bethink ourfelves daily, that when laft
we were with our Saviour, we -cut out Work
for our whole Lives, and in that Hour made
many Promifes, which thro' all the Remainder
of our Days are mod religioufly to be performed
by us. This Courfe will render it an Ordinance
full of Grace and heavenly Benefits, which
will fet us on mightily in our virtuous Attain-
ments. And when we reap this Profit by it, it
will cure all our Indifterency and Averfion to
it, and make us run to it the next Time with
Edge of Appetite, as we would to a moil de-
licious and enlivening Entertainment. We fiiall
no more account it a fruitlefs Work, when
once we have tailed thefe fweet and wholefome
Effeds of it ; but dcfire to fliare in it oftener, as.
it can be had, and blefs the Time that ever we
came thereto.
HEADS
HEADS
O F
SELF-EXAM I NAT ION,
FOR
The Ufe of thofe who would find out what
Sins they have to repent of, either before
a Sacrament^ or at any other Times.
ne Particulars of Duty towards God and Men,
a^ the^ are hriefiy fummed up in the Church-
Catechifm.
MY Duty towards God is, to believe in him^
i. e. to believe the holy Scriptures,
which are his Word, taking all the
Laws of Humility, Charity, Qc. there recited,
for his Laws •, and the Promifes of Pardon and
Happinefs to the Penitent, C^c. and the Threat-
nings of eternal Death to all impenitent Sinners,
Csfr. for his Promifes and Threatnings, which he
will fee fulfilled upon us : To fear hnn^ as every
Man doth, who dare not do any evil Thing which
he fees is ofFenfive to him : To love hiin with all
my Hearty &c. as thofe Perfons do, who for his
Sake do every Thing which he bids them : To
wor/bip bi?ny to give him Thanks, to put my whole
Tru^ in him, i. e. both in his Providence, for
outward Supplies, as I need them ; in his Mercy,
for Pardon of Sins, when I repent of them •, and
in his Spirit, for Grace and inward Aid, when I
endeavour together with him : To call upon himy
Z to
33 8 Heads of Self -Examination,
to honour his holy Name and his JVord^ and to ferve
bun tniiy all the Days of my Life.
My Duty towards my JSIeighbour is, to love him
as myfelj\ or to do to all Men as I would have them
do to me: To love^ honour^ and^ when Need is,
juccour my Father and Mother: To honour and
obey the King^ and all that are fut in Authority
under him : To fuh?nit myfelf to all my fpiritual
PaJlorSy and all tny Governors: To fljew Reverence
to all my Betters : To hear 720 Malice or Hatred in
my Heart: To hurt no Body by Word or Deed:
To be true and juft in all my Dealings : To keep
viy Hands from -picking and flealing^ and my tongue
from Evil-f peaking^ Lying and Slandering : To keep
'my Body in temper ance^ Sobernefs^ and Chaftity :
Not to covet other Mens Goods: To be diligent in
my own Callings and do my Duty in that Relation^
State^ or Way of Life unto which it has pleafed God
to call me.
A particular Enumeration of Si?tSy whether againff
God, our Neighbour, or Ourfelves; taken out
6f the Meafures of Chriftian Obedience, which
are all there explained in the fecojid Book,
SI N S a gain ft ourfelves^ are Pride^ i, e. too
high a Conceit of ourfelves, and Contempt
of others ; Arrogance^ i. e, afluming too much to
ourfelves, in fetcing off our ownPraife-, Vain-
gory ., f. c. intemperate Affedtation of the Praife
of others; Ambition.,, i. e, a reftlefs Purfuit of
Plonour and great Places ; Haiightinefs^ in con-
temptous, fcornful Carriage -, Imperioiifnefs^ i. e.
a lordly Way of Behaviour, in commanding Men
no Way fubjecfl to us ; Worldlinefs^ i. e. an over-
tager Care of worldly Things *, Gluttony, Vclup-
tuoufiiefs, Drunkennefs, RcvclU'iig^ Incojitincnce y Laf-
civiov.fnefy pithy or chfcene Jeftings^ Uncleannefs^
I Sodoniy^
Heads bf Self 'Examination. 339
Soiiom)\ Effeminutenefs, Adu.it ^r)\ Fornication^ hi-
ceiJy Rapc\ Coveioufnefs^ 7. e. Unfatisfiednefs wiih
our own, and an impatient Defire of more, or of
what belongs to others \ Refujing the Crofs, i. f,
defcrting a Duty to avoid it ; Idlenefs^ Senfualit\y
i, e. an indullrious Care to gratify our bodily
Scnfes ; Carnality^ i.e. Subjedtton to our flefhly
Lufts and Appetites.
Sins igainft God, are, Atheif?n^ denying Provi-
dence^ Blafpbemy^ Superjlition^ Idolatry ^ IVitchcrafty
FooUfinefs or grofs Ignorance of our Duty, Unbe-
liefs hating God^ IVant of Zeal^ diflrufting him., not
praying to him, Untbankfulnefs^ Difcontent in our
frefent Condition or refining at his Ordering^ Fear-
lefiefs or venturing on any Thing, tho' we l<now it
will offend him ; Coimiion Swearingy Perjury^ Pro-
pba noiefsy Difobedience.
Sins againft our Brethren at large^ where are
Sins of
Injufricey as, 'Murder, Falfe-witnefs, Slander^
i. e. defaming them with falfe Things, Lying, Un-
faitbfulnefs s or Breach of Promife ; ^heft, Op^
prejjlon^ i. e. wronging one who cannot cope with
us in Contention •, Extortion, or depreffmg in Bar-
gaining, Circumvention, or going beyond our Bre-
thren.
UncharitaUenefs, as IVickednefs, i. e. a Delight
in doing Mifchief, and making others Work :
Defpifing and hati?7g them that are good, giving
Scandal to weak Brethren^ i.e. laying in their Way aa
Occafion of Sin-, Envy, rejoycingin Evil, Unchanta^
hlenefs in/llmi ; fuffering falfe Stains to flick upon them,
when it is in our Power to vindicate th&m ; Evil-
fpeaking, or divulging any 111 we hear or know by
them; Cenforioufncfs, i. e. a Pronenefs to blame or
.condemn them •, Back-biting, IVhifpering, Railings
Upbraiding them with our KindnelTes, Reprcachiyg
them with their own Faults, Mo:km them for
Z 2 their
540 Head^ of Self-Examiuation,
their Infirmities, Difficulty of Accefs, Afrontltjg
them, Uncourteoufnefs^ Vricondefcention^ Unhofpita-
hlenefs towards Strangers, Surlbtefs^ Malignity^ or
putting the word Senie on what is faid or done by
others ; Unquietnefs^ Unthankfiilnefs^ Anger ^ Vari-
ance^ Bitternefs^ Clamour^ Hatred and Malice^ hn-
flacablenefs or Difficulty in being appeafed after
any Offences ; Revenge^ or returning 111 for HI;
Curftng Enemies^ Haftinefs and Rigour in exadling
Punifhments.
Difcord\ as, UnpeaceaUenefs^ E?nuIation or pro-
voking one another ; Pragmaticalnefs or being
Bit fy- Bodies ; 'Tale-hearings not Satisfying for Inju-
ries^ Contentioufnefs^ Divijion and Fa^ion^ Herefy^
Scbifm^ Tu?milf,
Sins againft our Brethren in particular Relations.
Sins againft fovereign Princes \ as, DiJJjonour^
Irreverence^ Speaking Evil of Dignities^ refufing
Tribute and Taxes^ Traitor oufncfs^ negle^ing to pray
for Kings y Vifobedience to them, Refjlance and Re-
bellion,
Sins againft Bifbops and Minijiers ; as, Difho-
fiour of them, efpecially for their (Vorks Sake;
Irreverence^ not providing for them ; Sacrilege^ or
taking awajj, either by Force or Fraud, thofe
juft Dues which are given to God for their Sup-
port ; Not praying for them^ Difohedience,
Sins of married Perfons ; as, U?2concer7iednefs m
each others Co?idition, not bearing each othc?*s Infir-
mities^ provoking each other^ Eflrangednefs^ publi/h-
ing each others Faults^ not praying for each other^
Jealoufy, Of the Hufband againft the IFife ; as,
not maintaining her with convenient Supplies, mt\
proteUing her from outward Annoyances, Imperu
oufnefs^ or a harfli and magifterial Exercife oi
Commands; Uncompliance with her reafonable De-
fires, and Uncondefcention to her pitiable Weak-
neffes. Of the JVife againft the Hvfoand\ as,
m
Heads of Self-Examination. 341
Bijhonour in inward Eileem and Opinions, Irre^
verence in outward Carriage, Unohfervance in nor
ftrecafting to do what may pleafe him, Difobedi-
ence to his juft Commands, cafihig off his Toke, or
Unfubjedion.
Sins of Parents and Childre?! ; as, J^a?7t of na-
tural Affeofion^ 7wt praying for each other ^ Impre-
cation. Of the Parents againft the Children ; as,
7wt providing for them^ irreligious and evil Educa-
tion^ provoking them to Anger by iqiperious Harfh-
nefs or needlefs Severity in Governing. Of the
Children againft the Parents \ as, Difhonour in
their Minds, Irreverence in their Behaviour, being
afJoamed of them, mocking them, fpeaking Evil of
them, ftealing from them, Difobedience to their
lawful Commands, Contumacy^ or cafling off Sub^
je^fion to them.
Sins of Brothers and Sifters ; as. Want of natu-
ral Affeolion^ not providing for our Brethren^ not
praying for them^ praying again^ them.
Sins of Mafters againft their Servants ; as, 7iot
maintaining them, 72ot catechifing or inftruoling them,
unequal Government or Injujlice fhewn in requiring
unlawful, Wantonnefs in requiring fuperfluous, and
Rigour in requiring unmerciful Things of them ;
immoderate Threat ningy Imperioufnefs^ or contemp-
tuous haughty Treating of them : defraudiyig^ or
keeping back the Wages of the Hireling. Of Ser-
vants againft their Mafters^ as Difhonour^ Irreve-
rence^ publifhing or aggravating their Mafter*s Faults^
not clearings when they can, his injured Reputation^
Unfaithful nefs in what he intrufts v/ith them, fhewn
cither by their IVaftefulnejs^ i. e. fpending it for
their Pleafure, or Purloining^ i. e. diverting it to
their own Profit and fecret Enrichment ; Difobe-
dience^ Non-obfervance^ afjfwerijig again, SlothfulnefSj
Eye-fervice^ Refiftance^ not praying for him^ pray-
ing againff him.
Z 3 To
342 A Prayer before the Sacrament;
To all which, add two other Sins, which are
peculiarly fo among Chriftians, viz, the Negkul of
Baptifm, and abfe/ilmg from the Lord's Supper,
When we are defirous to difcover all our Sins,
that we may truly repent of them, we may ex-
amine our own Hearts in all iht^t Particulars, try-
ing ourfelves either by the foryner Catalogue when
we have lefs, or by this latter^ when we have
more Time, according to our own Difcretion,
We may afk ourfelves at every one. Whether we
ever wittwzl'j yie'drd to it ? and if v/e have. Whe-
ther fince that Time we have amended it? And
noting all thofe v>rhereof we ftand guilty before
God, affecl our own Hearts with a forrowful Senfe
of what we have done, from fuch Confiderations
as are before laid down ; and then renew our
Vows, and make God our hunible Confeffion and
Engagements that we will never have more to do
v/ith them. For which End, they who are not
other ways fupplied, may make \i\c of the Devo^
iion^ p. 325, which may ferve as a penitential
Pra\er and Co^ifrJJioii^
A Prayer before the Sacramento
O Father cf AJercies, who haff once given thy
Son to die for me^ and art now ready, in the
holy Sacrament^ to offer him to me again, I hiimhly
adore, hut am utterly at a Lofs when I would duly
prize fo invaluable a Mercy, What am /, poor
wr itched Creature, that I Jhould fit down to cai
with my bleffed Lord, when the glorious Angels do
at a Diftance adore and pay him Homage ? Why
Jhould J he called to feed upon his facred Body and
Blood, when 7ny Sins had a Hand in all the Miferies
which he fuffered, fo that I de ferve to he ranked
among his Murderers, who were guilty of that horrid
Fa ft, which nothing, but the Blood they fned, could
cver^
A Prayer before the Sacrament. 343
ever expiate ? But fince it is thy glorious Excellency^
O blejfc^d Jefu ! to love tbofe that hate thee^ and to
fave their Lives who barharoufly took away thme^
and accordingly to call to this heavenly Fea§i fo un-
worthy a Wretch as I am ; / am ready to come at
thy Command^ but would fain come worthily^ and
leave all my Sins behind me^ feeing it is no Feast for
them. 0 ! I loath them^ and would never yield to
commit them., were they to do again ; and humbly in-
treat my Heavenly Father^ that for thy Sake he
would freely forgive me what is pafty and rid me of
them for the Time to come. Slay them., good Lord^
for they have fain thee^ and will flay me too^ in
Time., if they are fuffered to reign in me. Meet me
in this heavenly Banquet., with a full Pardon of all
?nine Offences., and with a ferfecl Cure of all mine
Infirmities and fpiritual Diflempers, that I may be
cleanfed by thy Blood., and quickened bv thv Spirit^
and affured of that eternal Life., which^ for thy Sake^
God has promifed to all his ele5f ones. -
All this thou art ready to do for me^ 0 holy Jefu /
if I come worthily. And therefore my bumble Re^
que ft is., That thou wotddfl affff me acceptably to
perform the Duties of this heavenly Fca^., that fo I
may enjoy all the Blefftngs of it,, and feel it a Com-
munion of thy very Body and Blood. I would gladly
re?nember thy dying Love with the mosr devout Affec^
tions., and with an Heart that is full of Thanks., and
intirely devoted to thy Service.^ and is quite weary of
my Sins., and mo si defirous of thy Grace., and is tho^
roughly prepared to feal a lajling Covenant of Re-
pentance and Reconciliation with thee^ and with all
my Neighbours ? All this I defire to doy and to do it
fervently : But alas / / cannot do it as I ought., mi-
le fs thou^ O bleffed Saviour ! wilt gracioufiy come and
help me. My Apprehenfions of this amazivg Love
are very low^ O I do thou exalt them. Ms Heart
i ft ill infenfibU of what thou haft done and fufferW
Z 4 fur
344 A Prayer after the Sacrament.
for me^ and m^ Ajfe5iions are dull and heav)\ Of
do thou quicken and inflame them. Make me love
thee as much as it is pojjible for my Heart to love anjy
and to defire thy Grace as highly as I need it \ and to
he fet againff every Sin as irreconcilably as there is
juff Caufe for the fame., both for thy Sake and for
mine own \ and to love all my Brethren as 1 am he"
loved., that I may he fit to receive the abundant Com-
munications of thy Grace in the approaching Sacra-
ment ? I earneftly afh., and humbly hope for all this.^
O good God ! only hecaufe I infinitely need it ; and
hecaufe thy Grace is infinite., which will not fuff^er
thee to fee the ISleceJfities of thy poor Servant iinftip-
plied ; ajid hecaufe., unworthy as I am., I am ftill
the Pur chafe of thy Son^s mot precious Blood. O I
then do not defpife me for thine own Mercies., and
for thy dear Son^s Sake : In whofe holy Name and
Words 1 farther pray as he hath taught me.
Our Father which art in Heaven^ &c.
A P R A Y E R and Thanksgiving after
the SACRAMENT.
I Thank 'Thee mofl: intirely, O my God ! for calling
me this Day to thy Own liable., to fhew me how
thine only Son freely died in my Steady and to affure
me that now., for his Sake., thou art fully reconciled.,
and wilt live in me hy thy Grace now at prefenty and
riife vie up to he eternally happy with thyfelf at las'i ;
of all which ihoa haft given me the fure§f Pledges in
his mofi precious Body and Blood, What can 1 ren-
der unto thee^ holy Father.^ or to thee, viy dearfi Sa^
viour^ for fo incomprehenfihle a Benefij ? I admire
thy marvellous Love, and magnify it above all
Tbinz^s, Thy Praife /hall ever he in fny Mouthy and
I will tell out thy wondrous Works with Gladnefs,
And ma^ all Hearts adore ^ and every Tongue coftfefs^
that thou^ holy Jefus^ art the Saviour of the Worlds
and
A Prayer after the Sacrament. 345
Ofi(i the Son of the Father^ whom Heaven and Ear ih
Pill ft honour, and call hlejjed for evermore.
Pardon^ O good God! the Unaffe5lednefs of my
dull Hearty in the Receipt of fa ineilimable a ^'"■./2-
fure. And fill i?ie with Defires fome Way ^i: -Je
to my Needs, and to the Richn'efs of thy Mercies,
that whenfoever this Cup cf BleJJi?igs fhall again
overflow, my Heart may run over with Joy and
Thankfulnefs alfo. Let me never forget the Love
which I have received, and the Peace which I have
fealed, and the Promifes of new Life, which I have
made this Day ; but as thy Grace has helped me to
them, fo keep me in a lively Senfe of them, and inahle
mc always to fulfil the fame to my Lfe^s End, Now
thou hah given me the Blood of Expiation, to Jhew
me that we are Friends ; O / never let me he guilty
of any mng to break the Peace, which is now fo fo^
lemnly ratified betwixt us. Now I have vowed Obe-
dience to thy holy Laws, to be humble, chafi, iem^
ferate, juft, charitable, patient,
devout *, and entireh ref^Qned to * ^^^^ mention
th^ holy mil andPkafure; O! yreTafr^rdt
let me not ft art hack again from Table.
ihefe holy Promifes for ever I Now
I have received my blejfed Lord, never fuffer me to
do any Thing unworthy of him *, now I am Partaker
of his Body and Blood, let his holy Spirit go along
with them, and then 1 fJjall be what I ought to be
when I ain in his Keeping, My Sins, which I have
renounced, will return again, except he chafe them
away ', and 7ny falfe Heart, which now feems fix*d
for God, will revolt, unlefs he eftablifh it, O ! fweeieft
Saviour, let thy Body be my Food, thy Strength my
Guard, thy Spirit my Life, a?jd the Senfe of thy
Favour my greatefl Joy and Comfort, Go on graci-
oufiy to accomplifh what thou haft now begun in mc^
and let me ever be fecure and happy in thy Cuftody.
Be it even fo^ for thine own Sake^ blejfed Jefu I
And
346 A Prayer after the Sacrament.
And then, when there is Time for it, or afcep-
wards, where there is not, may they go on, and fay ;
Give thy Grace^ O holy Jejli ! to ail the Worlds
and let all who were redeemed by thy Bloody acknow-
ledge thee to be the Lordy and become thy Worjhippers
and faithful Servants. Make all Chriftians confcien-
tious Fratifcrs of that Holinefs which they profefs.
And above all^ infpire them with uniting Principles
and charitable Hearts, that by their loving one an-
other^ as thou hafl loved us, all the World may know
that they are thy Dfciples, Let all Governors rule
with IVifdotn and Jujlice^ and all Subje5fs obey with
Love and Chearfulnefs. Let the Priefts of the Lord
he exemplary in their Lives^ and difcreet and diligent
in their Labours, having a moft companionate Love
for Souls ; and let the People be humble and towardly,
moft defirous to hearken to, and fully bent to follow
wife InftruBions, Be an Help at Hand to all that
need and are affiiuled. Send Supplies to all that are
in Want, and affifl thejn contentedly to depend upon
thee. Raife Friends to the Widow and Fatherlefs,
the Prifoners and Captives, and to all that groan
under Oppreffors, who are thrown upon thy Mercy,
Give Repentance, Patience, and Refignation to all
who are fick, and Eafe when thou feefi it coyivenient
for them. Be a Comforter to all troubled Confciencies,
helping them to an acceptable Holinefs, and enlighten-
ing their Minds about all caufelefs Scruples, that they
7nay not fear where no Fear is. Succour all that are
tempted, with fiich a Meafure of thy Grace, as may
inable them to ftand in all their Trials. Toink par*
ticularly on all my Friends, who are efpecially en-
deared to me by their Kindneffes or Acquaintance; on
all my Relations in the FlefJj -, on ail who pray par-
ticularly for me, or deflre my Prayers, Teach us all
to defire what thou approve ft., and then grant us
what foe ver is de fired. Prevent us in all our Aalons,
and guard us againfl all D.angersy and relieve us iu
A Morning Prayer for a Family. 347
all Streigbis^ and grant that we rna^j always make
thee our Stay and Confide 20^ y and take all things
well which thou order eft for us. Shorten all our
Sorrows^ and prevent all our Sins, and fit us all
for that eternal Kingdo?n which thou haft prepared
for us, for Jefus's Sake, in whofe holy Name and
IVords I further fray unto thee.
Our Father which art in Heaven, i^c.
Being fenfible how plain Minds, who are ready
to do in fo far as they are inabled, are ofcen-times
at a Lofs for their daily Devotions \ and not know-
ing but this Treatife may fall into fome fuch
Hands \ I have added two Prayers, which fuch
Perfons may fay Morning and Evening in their
Families.
,>
A Morning Prayer for a Family.
OGod, who art the Giver of all good GiftSy and
the Father of Mercies, we thine unwortby
Servants iniirely defire to praife thy Name for all
the Expreffions of thy Bounty towards us. Blejfed be
thy Love, that gave thy Son to die for our Sins, to
put tis in a IV ay of being happy, if we would obey
thee ; and after all our wilfid Refufals of thy Grace,
fill haft Patience with us, and haft added this one
Day more to c^ll we have mifpent already, to fee if
we will finifh the Work whidb thou haft fit us to do,
and fit ourfelves for eternal Glory. Pardon, good
Lord, all our former Sins, and all our Abufes of thy
Forbearance, for which noio we are forry at our
Hearts -, and give us Grace to lead more holy Lives,
and to be more careful in improveing all future Op-
portunities, Make thyfelf prefent to our Minds, and
let thy Love and Fear rule in our Souls in all thofe
Places and Companies where our Occafions Jhall lead
Uf this Day, Keep us chafte in all our nought 5 ^
tcm-
348 A Morning Prayer for a Family.
temperate in all our Enjoyments^ and humhle in al^
our Opinions ofourfelves^ charitable in all our Speeches
of others^ meek and peaceable under all Provocations^
jincere and faithful in all our Profejjions^ and fo juji
and upright in all our Dealings^ that no Necefftty 7nay
force^ nor Opportunity in any Kind allure us to defraud
or go beyond our Neighbours. When thou beftowejl
Good on others^ let us not envy^ but rejoice in it \ and
when thou addejl any to ourfelveSy let us own thy
Mercy and hunbly thank thee for it. Afford us con-
venient Supplies in all our reafonable NeceJJitieSy and
prote5i us againji the Approach of all Dangers, Make
us diligent in all our Bufinefs^ and give fuch Succefs
to our boneft Endeavours as thou feeji mofl expedient
for us \ and teach us contentedly to fubmit^ and not to
repine at any l!hing that happens to us by the Allot-
ment of thy wife Providence, In all our Paffage
thro* this Worlds and our manifold Concerns therein^
fuffer not our Hearts to be too much fet upon it ; but
always fix our Eyes upon the bleffed Hope^ that as
we go along we may inake all the things of this
World to minifler to it^ and be careful above all
things to fit our Souls for that pure and perfeEl
Blifs which thou haft prepared for all who love and
fear thee, in the Glories of thy Kingdom,
Extent* thy Grace, we farther befeech thee, to all
Men, in all Places ; efpecially to the Governors and
Subjecls, to all both high and low, rich and poor,
who pray for it, or need it in thefe Kingdo?ns. Blefs
all our Relations, who are near us in the Flefh, and
all our Friends and Benefactors, zvho are endeared to
us by their Klndneffes. Forgive all our Eneinies, give
them Hearts to fear thee, and to be kind to us ; and
Jupply all us, and all others with whatfoever thou feeft
proper for t/s, for Jefus Chrift^s Sake ; in whofe
bleffed Name and Words we ftill recommend ourfehes
unto thee^ J'^^y'^^'gy
Our Fa:her which art in Heaven, i^c.
An
An Evening Prayer for a Family;
OMoft gracious God^ who daily multipliejl upon
us thy Mercies^ mtwithjlanding we every Bay
renew our Provocations ; accept^ we befeech thee^ cf
our mofi hufuble and hearty Thanks for thy unfpeak"
able Kindnefs towards us, Blejfed be thy Gocdnefs^
which has this Bay fupplied us with Food and
Necejfaries ; and haft preferved us in Healthy the.
chiefeft of all outward Enjoyments ; and haft prof-
per^d the IVork of our Hands^ and lent us our Friends
to be ftill a Support and Cojnfort to us. Adored be
thy Love and Patience^ which haft allozved us me
Bay more to amend our PFays^ and affift us by the
Suggeftions of thy Spirit^ and thy gracious Providences^
to make up that Refignation^ Humility^ Contented-
nefs^ C haft it y^ Sobriety^ Meeknefs^ Charity, and other
Virtues which are yet wanting in our own Souls. We
defire to fhew ourfelves duly fenfible of thefe endear^
ing Be72efits^ by learjiing to depend upon thy Provi-
dence, which has been fo watchful over us ; and to
be contented with thy Orderings^ which are fo wifely
fitted to our own Advantage \ and applying all Oppor-^
tiinities to the Encreafe of that Righteoufnefs and holy
Living which thou requireft at our Hands, We fain
would do it, and are here fincerely refolved to en-
deavour it \ and thou hall promifed to aid all thofe
who labour in fo good a Work, Be it then, O Lord,
unto thy Servants according to thy Wordy and enable
us by thy Grace and holy Spirit fo to do.
We are fenfible, O God, how highly we have of-
fended thee, altho* we ft and thus indebted for all we
have, or hope to enjoy, to thy free Grace and Bounty,
How many Ways have we dijhonoured our Profeffion^
and revolted from the Vows which we made in Bap-
tifm^
3 50 An Evening Prayer for a Family.
iifm^ by Pride, and Envy^ and Anger ^ and Blfcoii*
t^nt, and Evil-fpeaking^ and ferving divers Ltifts,
which then we utterly renounced^ and promifed never to
live in again ? We are heartily grieved and ajhamed
for tbefe^ and all other our Mif- doings^ and are fully
refolved^ by thy Grace, hereafer to amend them.
We unf eigne dly repent of them, and for Chrift^s
Sake, humbly beg to be forgiven, and that thy Grace
and holy Spirit 77iay rid us of them for the Time to
come. Our full Purpofe is to endeavour after a
thorough Ame7idment of our Ways, and thy Promife
is to help us therein ; O let thine Ann be our Almighty
Ald^ and then we fiall return to them no more.
Keep us laider the Defence and Care of thy good
Providence this Night -, make our Sleep fafe, and
refrefhing to_ us. Fit us for our great Change., that
it may not furprize us unawares, but that having led
holy Lives, we may be happy in our Deaths, and
have Comfort and well grounded Hope in thee.
Give all Men Grace to repent of all their Sins^
end to become thy faithful Servants, Let all Chri-
fiians live up to the Laws of that Religion which
they profefs ; efpecially blefs tbefe Kingdom? wherein
we live : Let our Governors ride with Jufiice, and
our People obey with Che arfulnefs : Make the Rich
and Profperous to [hew thctnfehes temperate in ufng,
and charitable in diflributing of their Sid^dance ; and
the Poor and AfjUcled to be patie7it and contc7]ted
under their Burthens : And caufe us all to love as
Brethren, and to be pitiful and te7ider-hearted towards
all Men. Preferve our F7'ie7ids in their Souls afid
Bodies : Forgive our E77e7nies, and ?nake thc?n kindly
affeEied towards tfs : And do whatfocvcr thou fcfi
ftting for us all, for the Sake of thy Son, our Advo-
cate, a7id only Saviour Jefus Cbri/r, who haft taught
us in his own Words thus to pray.
Our Father which art in Heaven, i^c.
T II E
THE
CONTENTS.
^ I ^HE iNTRODucTicm Page I
PART I. CHAP. L
The Meaning of Feafting in the Sacrament 4
II. Of the Worthiness of Communicating 32
III. A farther Account of this Worthinefi 59
IV /^{?r/^3i Receiving not extraordinary difficult ;
and of Unworthinefs to Communicate 68
PART II. CHA?. I.
Of the Duty of Communicating 84
II. Of the Benefits thereof 112
PART III. CHAP. L
Two Hindrances from Communicating 132
II. Of Three other Hindrances from Re^
ceiving 1 49
III. A Sixth Hindrance-, of V,^ant of Charity lily
IV. Of Sinfid Law-Suits 212
V. Of Three other Hindrances 254
VI. Of Three other Hindrances 266
VII. Of
The CONTENTS
VII. Of Some other Hindrances 304
VIII. Devotions fitted for the H o l v
Sacrament. 312
Heads of Self-Examination, to find out what
Sins are to he repented of before a Sacrament,
^c. 337
A particular Enumeration of Sins, whether
againji God^ our Neighbour^ or our Selves^ (^c, '^7,^
A Prayer before the Sacrament 342
A Prayer and Thanksgiving after the
Sacrament. 344
A Morning Prayer for a Family 347
An Evening Prayer for a Family. 349
FINIS,
i
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